Luke 20
Luke 20 is the twentieth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the teaching of Jesus Christ in the temple in Jerusalem, especially his responses to questions raised by the Pharisees and Sadducees. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles. Text. The original text was written in Koine Greek. This chapter is divided into 47 verses. Textual witnesses. Some early manuscripts containing the text of this chapter are : Verses 1-8. Luke follows with some abbreviation, and with some material peculiar to himself. The New King James Version reads "on one of "those" days", reflecting the additional word εκεινων ("ekeinōn"), inserted into the Textus Receptus. This word, added "for greater precision", is missing "from the authorities of greatest importance, condemned by Johann Jakob Griesbach, and deleted by Karl Lachmann and Constantin von Tischendorf". Luke presents Jesus continuing to teach 'the people' in the Temple, who are "presented as favourably disposed to him", but when the chief priests, scribes and elders question him about his authority, Jesus raises a  question in return about the origin of John's baptism. Those who have questioned him decline to answer, stating that they "did not know where it came from". Parable of the Wicked Vinedressers. This parable of Jesus, also known as the Parable of the Wicked Husbandmen, is found in three of the four canonical gospels (, Mark , and Matthew ), and also in the non-canonical Gospel of Thomas. It describes a householder planting a vineyard and letting it out to husbandmen, who failed in their duty. The owner sent various servants successively to collect a share of the proceeds of the  harvest, but each time the husbandmen rejected them. Unlike the texts in Matthew and Mark, Luke states that "perhaps" (, "isōs", "probably" in the NKJV and in Marvin Vincent's interpretation) they will respect the owner's son. The word ἴσως is not used elsewhere in the New Testament. It appears once in the Septuagint version of the Hebrew Bible, at , where the Greek is translated as "perhaps", but as "surely" in many English translations based on the Hebrew text. As the parable continues, the wicked husbandmen conspire to kill the son, in the expectation that the vineyard would pass to  them. Finally, the owner comes and "destroys" those husbandmen and gives the vineyard to others. Verse 16. In the climax of the story it is announced that the owner will come, to "destroy" those husbandmen and gives the vineyard to others. In Matthew's version, the proposal is put forward by those listening to the parable. "Certainly not!", or "No - never!", (, "mē genoito"), is a characteristically Pauline phrase used here only within the Gospels but frequently in Paul’s Epistles: see Romans 6#The Bearing of Justification by Grace upon a Holy Life. Verses 17–18. These words, alluding to –, are tied  to verse 16 as a response to "μὴ γένοιτο". "What then ..." or "Why then ...", , "ti oun", infers the negation of "μὴ γένοιτο": "How then, supposing your wish to be fulfilled, could this which is written come to pass?" This parable concerned the chief priests and Pharisees and was given to the people present in the Temple during the final week before the death of Jesus. Verse 20. These tactics are slightly different from the way they are presented by Matthew (Matthew 22:15) and Mark (Mark 12:13): "they sent some Pharisees and some Herodians to trap him ...". Luke is "on the  one hand, less definite as to the parties to the conspiracy than the other Gospels, and on the other hand more explicit as to its aim". In this verse, Luke anticipates the events of Jesus' trial, when having questioned him before the Sanhedrin, they "arose and led Him to Pilate". The Pharisees' question: Is It lawful to pay taxes to Caesar? A question about the tribute money: F. W. Farrar's opinion is that "There is something in this fawning malice, and treacherous flattery, almost as repulsive as the kiss of Judas." The Sadducees' question: What about the resurrection? Using  the example of a woman who has successively married seven brothers in accordance with the Mosaic rule of levirate marriage prescribed by Deuteronomy 25:5, the Sadducees put "something of a trick question" to Jesus, exploring "the sense in which life after death can be meaningful". Farrar notes that verses 27-39 relate the discomfiture of the Sadducees. No further questions. , and similarly , record that after this series of partisan questions, the scribes concluded that they were not able to outwit Jesus and "after that they dared not question Him anymore". American theologian Albert Barnes suggests that "never was wisdom more  clear, never more triumphant"; Farrar, in the Cambridge Bible for Schools and Colleges, reflects that at this point events became more perilous for Jesus as his opponents recognised that they would be unable "to pose themselves as superiors to [him] in wisdom and knowledge", and contempt was therefore "deepened into real hatred". Beware of the scribes. Verse 46 (""Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts ..."") recalls the second of Luke's woes to the Pharisees: Luke 20 Luke