Luke 20
1 And yt fortuned in one of those dayes as he taught the people in the temple and preached the gospell: the hye prestes and the scribes came with the elders
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 and spake vnto him sayinge. Tell vs by what auctorite thou doest these thinges? Ether who is he yt gave ye this auctorite?
and addressing him, said, “Tell us what authority you have to do these things. Who is it who has given you this authority?”
3 He answered and saide vnto the: I also will axe you a questio and answer me.
“I, too,” said Jesus in reply, “will ask you one question. Give me an answer to it.
4 The baptyme of Iohn: was it from heaven or of men?
It is about John’s baptism – was it of divine or of human origin?”
5 And they thought with in them selves sayinge: yf we shall saye from heave: he will saye: why then beleved ye him not?
But they began arguing together, “If we say ‘divine,’ he will say ‘Why didn’t you believe him?’
6 But and yf we shall saye of men all ye people will stone vs. For they be persuaded that Ihon is a Prophet.
But, if we say ‘human,’ the people will all stone us, for they are persuaded that John was a prophet.”
7 And they answered that they coulde not tell whence it was.
So they answered that they did not know its origin.
8 And Iesus sayde vnto them: nether tell I you by what auctorite I do these thinges.
“Then I,” said Jesus, “refuse to tell you what authority I have to do these things.”
9 Then begane he to put forthe to the people this similitude. A certayne man planted a vyneyarde and let it forthe to fermers and went him selfe into a straunge countre for a greate season.
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 And when the tyme was come he sent a servaut to his tennauntes that they shuld geve him of the frutes of the vyneyarde. And the tennauntes dyd bet him and sent him awaye empty.
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 And agayne he sent yet another servaunt. And they dyd bet him and foule entreated him also and sent him awaye emptye.
The owner afterward sent another servant; but the tenants beat and insulted this man too, and sent him away empty-handed.
12 Moreover he sent the thyrde to and him they wouded and cast out.
He sent a third; but they wounded this man also, and threw him outside.
13 Then sayde the lorde of the vyneyarde: what shall I do? I will sende my deare sonne him peradventure they will reverence when they se him.
‘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 But when the fermers sawe him they thought in them selves sayinge: this is the heyre come let vs kyll him that the inheritaunce maye be oures.
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 And they cast him out of the vyneyarde and kylled him. Now what shall the Lorde of the vyneyarde do vnto them?
So they threw him outside the vineyard and killed him. Now what will the owner of the vineyard do to them?
16 He will come and destroye those fermers and will let out his vyneyarde to other. When they hearde that they sayde: God forbyd.
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 And he behelde them and sayde: what meaneth this then yt is wrytten: The stone that the bylders refused the same is made ye heed corner stone?
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 whosoever stomble at that stone shalbe broken: but on whosoever it faul vpon it wyll grynde him to powder.
Everyone who falls on that stone will be dashed to pieces, while anyone on whom it falls – it will scatter him as dust.”
19 And the hye Prestes and the Scribes the same howre went about to laye hondes on him but they feared the people. For they perceaved that he had spoken this similitude agaynst them.
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 And they watched him and sent forth spies which shuld fayne them selves perfecte to take him in his wordes and to delyvre him vnto the power and auctorite of the debite.
Having watched their opportunity, they afterward 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 And they axed him sayinge: Master we knowe that thou sayest and teachest ryght nother cosiderest thou eny manes degre but teachest the waye of God truly.
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 Ys it laufull for vs to geve Cesar tribute or no?
are we right in paying tribute to the Emperor or not?”
23 He perceaved their craftynes and sayde vnto them: why tept ye me?
Seeing through their deceitfulness, Jesus said to them,
24 Shewe me a peny. Whose ymage and superscripcio hath it? They answered and sayde: Cesars.
“Show me a coin. Whose head and title are on it?”
25 And he sayde vnto them: Geve then vnto Cesar that which belongeth vnto Cesar: and to God that which pertayneth to God.
“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 And they coulde not reprove his sayinge before the people. But they marvayled at his answer and helde their peace.
They could not object to this answer before the people; and, in their wonder at his reply, they held their tongues.
27 Then came to him certayne of the Saduces which denye that ther is eny resurreccio. And they axed him
Presently there came up some Sadducees, who maintain that there is no resurrection. Their question was this –
28 sayinge: Master Moses wrote vnto vs if eny mannes brother dye havinge a wyfe and the same dye with out yssue: that then his brother shuld take his wyfe and reyse vp seede vnto his brother.
“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 Ther were seven brethren and the fyrste toke a wyfe and dyed with out children.
Well, there were once seven brothers; of whom the eldest, after taking a wife, died childless.
30 And the seconde toke the wyfe and he dyed chyldlesse.
The second and third brothers both took her as their wife;
31 And the thyrde toke her and in lyke wyse the resydue of the seven and leeft no chyldren be hynde them and dyed.
and so, too, did all seven – dying without children.
32 Last of all the woma dyed also.
The woman herself was the last to die.
33 Now at the resurreccio whose wyfe of them shall she be? For seven had her to wyfe.
About the woman, then – at the resurrection, whose wife is she to be, all seven brothers having had her as their wife?”
34 Iesus answered and sayde vnto them. The chyldre of this worlde mary wyves and are maryed (aiōn g165)
“The men and women of this world,” said Jesus, “marry and are given in marriage; (aiōn g165)
35 but they which shalbe made worthy to enioye that worlde and the resurreccion from deeth nether mary wyves nether are maryed (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 nor yet can dye eny moare. For they are equall vnto the angels: and are the sonnes of God in as moche as they are the chyldre of the resurreccion.
nor indeed can they die again, for they are like angels and, having shared in the resurrection, they are God’s children.
37 And that the deed shall ryse agayne even Moses signified besydes the busshe when he sayde: the Lorde God of Adraham and the God of Isaac and the God of 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 For he is not the God of the deed but of them which live. For all live in him.
Now he is not God of dead people, but of living. For in his sight all are alive.”
39 Then certayne of the Pharises answered and sayde: Master thou hast well sayde.
“Well said, teacher!” exclaimed some of the teachers of the Law,
40 And after that durst they not axe him eny question at all.
for they did not venture to question him any further.
41 Then sayde he vnto them: how saye they that Christ is Davids sonne?
But Jesus said to them, “How is it that people say that the Christ is to be David’s son?
42 And David him selfe sayth in the boke of the Psalmes: The Lorde sayde vnto my Lorde syt on my right honde
For David, in the book of Psalms, says himself – ‘The Lord said to my lord: Sit at my right hand,
43 tyll I make thine enemys thy fothe stole.
until I put your enemies as a stool for your feet.’
44 Seinge David calleth him Lorde: How is he then his sonne.
David, then, calls him ‘lord,’ so how is he David’s son?”
45 Then in the audience of all the people he sayde vnto his disciples
While all the people were listening, Jesus said to the disciples,
46 beware of the Scribes which desyre to goo in longe clothinge: and love gretynges in the markets and the hyest seates in the synagoges and chefe roumes at feastes
“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 honor at dinner.
47 which devoure widdowes houses and that vnder a coloure of longe prayinge: the same shall receave greater damnacion.
These are the men who rob widows of their houses, and make a pretense of saying long prayers. Their sentence will be all the heavier.”
