International Institute of Jesus Christ

Luke 20

Translated straight from the SBLGNT, with the grounds of every decision on the page.

Καὶ ἐγένετο ἐν μιᾷ τῶν ⸀ἡμερῶν διδάσκοντος αὐτοῦ τὸν λαὸν ἐν τῷ ἱερῷ καὶ εὐαγγελιζομένου ἐπέστησαν οἱ ⸀ἀρχιερεῖς καὶ οἱ γραμματεῖς σὺν τοῖς πρεσβυτέροις,

And it came to pass on one of the days, as he was teaching the people in the temple and preaching the good news, that the chief priests and the scribes came up with the elders

καὶ εἶπαν ⸂λέγοντες πρὸς αὐτόν⸃· Εἰπὸν ἡμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς, ἢ τίς ἐστιν ὁ δούς σοι τὴν ἐξουσίαν ταύτην;

and spoke, saying to him, “Tell us by what authority you do these things, or who it is that gave you this authority.”

ἀποκριθεὶς δὲ εἶπεν πρὸς αὐτούς· Ἐρωτήσω ὑμᾶς ⸀κἀγὼ λόγον, καὶ εἴπατέ μοι·

And answering he said to them, “I too will ask you one thing; and tell me:

Τὸ βάπτισμα Ἰωάννου ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων;

was the baptism of John from heaven or from men?”

οἱ δὲ συνελογίσαντο πρὸς ἑαυτοὺς λέγοντες ὅτι Ἐὰν εἴπωμεν· Ἐξ οὐρανοῦ, ἐρεῖ· Διὰ τί οὐκ ἐπιστεύσατε αὐτῷ;

And they reasoned together among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’

ἐὰν δὲ εἴπωμεν· Ἐξ ἀνθρώπων, ⸂ὁ λαὸς ἅπας⸃ καταλιθάσει ἡμᾶς, πεπεισμένος γάρ ἐστιν Ἰωάννην προφήτην εἶναι·

But if we say, ‘From men,’ all the people will stone us to death, for they are persuaded that John was a prophet.”

καὶ ἀπεκρίθησαν μὴ εἰδέναι πόθεν.

And they answered that they did not know where it was from.

καὶ ὁ Ἰησοῦς εἶπεν αὐτοῖς· Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ.

And Jesus said to them, “Neither do I tell you by what authority I do these things.”

Ἤρξατο δὲ πρὸς τὸν λαὸν λέγειν τὴν παραβολὴν ταύτην· ⸀Ἄνθρωπος ἐφύτευσεν ἀμπελῶνα, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν χρόνους ἱκανούς.

And he began to tell the people this parable: “A man planted a vineyard and leased it to tenant farmers and went away for a long while.

⸀καὶ καιρῷ ἀπέστειλεν πρὸς τοὺς γεωργοὺς δοῦλον, ἵνα ἀπὸ τοῦ καρποῦ τοῦ ἀμπελῶνος ⸀δώσουσιν αὐτῷ· οἱ δὲ γεωργοὶ ⸂ἐξαπέστειλαν αὐτὸν δείραντες⸃ κενόν.

And at the season he sent a slave to the tenants, that they should give him some of the fruit of the vineyard; but the tenants beat him and sent him away empty.

Why this rendering

Luke.20.10 Observation

Syntactic observation

**The sending differs across the three books.** Matthew 21:34-36 sends the slaves **in groups** (τοὺς δούλους, then ἄλλους δούλους πλείονας, more other slaves), and the tenants beat one, **kill** another and stone another. Mark 12:2-5 sends one, another, another, **and then many**, some of whom are killed. Luke 20:10-12 sends **exactly three, one at a time**, and **none is killed**: the first is beaten, the second beaten and dishonoured, the third wounded and thrown out. Death falls only on the son. The words hold the three apart: ἀτιμάζω, to dishonour, stands three times in the corpus — Mark 12:4, Luke 20:11, John 8:49 — and τραυματίζω, to wound, is a **corpus hapax**. Who pronounces the verdict differs too: at Matt 21:41 **the hearers** say he will destroy those wretches, while at Mark 12:9 and Luke 20:16 **Jesus** says it. And **Luke alone gives the hearers a reply** — Μὴ γένοιτο, may it not be. The ἐντρέπω of v.13, to respect, stands five times in the corpus: Matt 21:37, Mark 12:6 and Luke 20:13 are all this parable, and the other two are **Luke 18:2 and 18:4**, the judge who does not respect man — as recorded at Luke 18, Luke holds both. The συλλογίζομαι of v.5, to reason together, and the καταλιθάζω of v.6, to stone to death, are **each a corpus hapax**.

Rendering options · 2

Adopted

Render **three slaves, one at a time**, as the base text has it, and do not drop the **Μὴ γένοιτο** of v.16

Basis The number and manner of the sending is where the three books part, and that none of Luke's slaves dies is the end of that parting. And Μὴ γένοιτο is a line Luke alone has, so it is kept. All thirteen versions examined keep the three slaves and the Μὴ γένοιτο — here the versions too follow their base text.

**Even out** the number of slaves or what befalls them, to match the parallels

Basis It is one parable, and the divergence catches a reader who reads the three side by side.

Rejected The divergence is the datum — that **no slave dies in Luke alone** is a fact confirmed by the counts, and evening it out erases it. Setting the three side by side is what this edition is for, so what shows when they are set side by side is not erased.

καὶ προσέθετο ⸂ἕτερον πέμψαι⸃ δοῦλον· οἱ δὲ κἀκεῖνον δείραντες καὶ ἀτιμάσαντες ἐξαπέστειλαν κενόν.

And he went on to send another slave; but they beat that one too, and dishonoured him, and sent him away empty.

καὶ προσέθετο ⸂τρίτον πέμψαι⸃· οἱ δὲ καὶ τοῦτον τραυματίσαντες ἐξέβαλον.

And he went on to send a third; but they wounded this one also and threw him out.

εἶπεν δὲ ὁ κύριος τοῦ ἀμπελῶνος· Τί ποιήσω; πέμψω τὸν υἱόν μου τὸν ἀγαπητόν· ἴσως ⸀τοῦτον ἐντραπήσονται.

And the lord of the vineyard said, ‘What shall I do? I will send my beloved son; perhaps they will respect him.’

ἰδόντες δὲ αὐτὸν οἱ γεωργοὶ διελογίζοντο πρὸς ⸀ἀλλήλους λέγοντες· Οὗτός ἐστιν ὁ κληρονόμος· ⸀ἀποκτείνωμεν αὐτόν, ἵνα ἡμῶν γένηται ἡ κληρονομία·

But seeing him the tenants reasoned with one another, saying, ‘This is the heir. Let us kill him, so that the inheritance may become ours.’

καὶ ἐκβαλόντες αὐτὸν ἔξω τοῦ ἀμπελῶνος ἀπέκτειναν. τί οὖν ποιήσει αὐτοῖς ὁ κύριος τοῦ ἀμπελῶνος;

And throwing him outside the vineyard they killed him. What then will the lord of the vineyard do to them?

ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργοὺς τούτους, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. ἀκούσαντες δὲ εἶπαν· Μὴ γένοιτο.

He will come and destroy these tenants and give the vineyard to others.” And hearing it they said, “May it not be!”

ὁ δὲ ἐμβλέψας αὐτοῖς εἶπεν· Τί οὖν ἐστιν τὸ γεγραμμένον τοῦτο· Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας;

But looking straight at them he said, “What then is this that is written: ‘The stone the builders rejected, this has become the head of the corner’?

πᾶς ὁ πεσὼν ἐπ’ ἐκεῖνον τὸν λίθον συνθλασθήσεται· ἐφ’ ὃν δ’ ἂν πέσῃ, λικμήσει αὐτόν.

Everyone who falls on that stone will be broken to pieces; and on whomever it falls, it will winnow him.”

Why this rendering

Luke.20.18 Observation

Syntactic observation

This verse is **nearly identical in wording to Matthew 21:44** — but the two stand differently **in the base text**: SBLGNT prints **Matthew 21:44 with a variant mark around the whole verse**, and prints **Luke 20:18 with no mark at all.** That is, the editors do not doubt that the sentence stands in Luke and do doubt that it stands in Matthew. The counts mirror it exactly: συνθλάομαι, to be broken to pieces, and λικμάω, to winnow, each stand twice in the corpus, and **both twice are these two places** (Matt 21:44, Luke 20:18). So each word is once in Matthew and once in Luke, and the Matthew half sits inside a variant mark. λικμάω is the word for winnowing grain so the chaff blows away, narrower in grain than grind to powder. The quotation in the verse before (v.17) is the same in all three — Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, the stone the builders rejected — except that Matt 21:42 and Mark 12:11 carry on with this was from the Lord and it is marvellous in our eyes, while **Luke stops there.**

Rendering options · 2

Adopted

Render λικμάω toward **winnow**, keeping the grain in it, and use **the same rendering** as at Matt 21:44

Basis The word stands at two places and the two are each other's parallel, so the renderings must match to be weighed. And grind to powder leans only toward crushing, losing the blowing away of chaff. Only four versions keep the scattering — 개역한글, ASV and NASB (scatter him like dust), and WEB (crush to dust); the other nine go only to crushing. **Not one uses winnow.**

Render as **grind to powder** or **crush**, matching the verb before it

Basis Both halves are about a stone, so one crushing key reads more easily.

Rejected They are different words — συνθλάομαι is being broken, λικμάω is winnowing. Unifying hides that the base text chose two. That winnow is unfamiliar in Korean and English is true, and is recorded as a loss.

Lost in translation

the grain in λικμάω

λικμάω names winnowing threshed grain so the chaff blows off. Korean 까부르다 carries that grain but is unfamiliar to a reader today, and English winnow is the same. And a stone that **winnows** a person is smooth in no language — nor in the Greek. Smoothing it loses the grain, so the strangeness is carried.

Survives in · ko / en

καὶ ἐζήτησαν οἱ ⸂γραμματεῖς καὶ οἱ ἀρχιερεῖς⸃ ἐπιβαλεῖν ἐπ’ αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν ⸂τὸν λαόν⸃, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς ⸂εἶπεν τὴν παραβολὴν ταύτην⸃.

And the scribes and the chief priests sought to lay hands on him in that very hour, and they feared the people; for they knew that he had told this parable against them.

Καὶ παρατηρήσαντες ἀπέστειλαν ἐγκαθέτους ὑποκρινομένους ἑαυτοὺς δικαίους εἶναι, ἵνα ἐπιλάβωνται αὐτοῦ λόγου, ⸀ὥστε παραδοῦναι αὐτὸν τῇ ἀρχῇ καὶ τῇ ἐξουσίᾳ τοῦ ἡγεμόνος.

And watching him closely, they sent planted men who pretended to be righteous, so that they might catch hold of a word of his, to hand him over to the rule and authority of the governor.

καὶ ἐπηρώτησαν αὐτὸν λέγοντες· Διδάσκαλε, οἴδαμεν ὅτι ὀρθῶς λέγεις καὶ διδάσκεις καὶ οὐ λαμβάνεις πρόσωπον, ἀλλ’ ἐπ’ ἀληθείας τὴν ὁδὸν τοῦ θεοῦ διδάσκεις·

And they asked him, saying, “Teacher, we know that you speak and teach rightly, and do not take a face, but teach the way of God upon truth.

ἔξεστιν ⸀ἡμᾶς Καίσαρι φόρον δοῦναι ἢ οὔ;

Is it permitted for us to give tribute to Caesar, or not?”

Why this rendering

Luke.20.22 Observation

Syntactic observation

**The tax is named differently.** Matthew 22:17 has **κῆνσον**, a census-tax, as does Mark 12:14; Luke 20:22 has **φόρον**. And φόρος stands twice in the corpus, **both times in Luke**, the other being **23:2**, where before Pilate they charge him with forbidding to give **φόρος** to Caesar. So Luke has matched the word of the question here to the word of the charge there, and Matthew and Mark have no such pair. κῆνσος comes from the Latin census and is already fixed as a transliteration in this edition (Mark 12:14; Matt 17:25; 22:17, 19). ἐπιγραφή, an inscription, shows the same build: it stands five times — once in Matthew (22:20), twice in Mark (12:16, the denarius; **15:26, the charge on the cross**) and twice in Luke (20:24, the denarius; **23:38, the charge on the cross**). Mark and Luke each use the word once of a coin and once of a cross; Matthew uses it only of the coin. The words of v.20 stand nowhere else: ἐγκάθετος, a planted man; ὑποκρίνομαι, to play a part; and πανουργία, craftiness, are **each a corpus hapax**, as is the τοίνυν of v.25. The you do not regard a face of v.21 is nearly Mark 12:14, but the verbs differ — Mark οὐ βλέπεις εἰς πρόσωπον ἀνθρώπων, Luke οὐ λαμβάνεις πρόσωπον.

Rendering options · 2

Adopted

Render φόρος with a **word distinct from kensos**, joining 20:22 to 23:2

Basis This word is where the books part, and that it comes twice within Luke is the build. One rendering for both loses the parting and the joining at once. Setting Matt 22:17 beside Luke 20:22, only **four of the thirteen keep the two words apart** — NASB (poll-tax / taxes), ESV (taxes / tribute), NET (taxes / tribute tax), NIV2011 (imperial tax / taxes). The other nine render both alike.

Unify all three as **tax**

Basis It is one scene, and which tax it is does not matter to a reader.

Rejected Which tax it is mattered to Matthew and Mark — they chose a word out of Latin. Luke chose a Greek word and uses it again at 23:2. Unifying erases both choices.

κατανοήσας δὲ αὐτῶν τὴν πανουργίαν εἶπεν πρὸς ⸀αὐτούς·

But perceiving their craftiness he said to them,

⸀Δείξατέ μοι δηνάριον· τίνος ἔχει εἰκόνα καὶ ἐπιγραφήν; ⸀ἀποκριθέντες δὲ εἶπαν· Καίσαρος.

“Show me a denarius. Whose image and inscription does it have?” And answering they said, “Caesar's.”

ὁ δὲ εἶπεν ⸂πρὸς αὐτούς· Τοίνυν ἀπόδοτε⸃ τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ.

And he said to them, “Then pay back what is Caesar's to Caesar, and what is God's to God.”

καὶ οὐκ ἴσχυσαν ἐπιλαβέσθαι ⸀τοῦ ῥήματος ἐναντίον τοῦ λαοῦ, καὶ θαυμάσαντες ἐπὶ τῇ ἀποκρίσει αὐτοῦ ἐσίγησαν.

And they were not able to catch hold of the saying before the people, and marvelling at his answer they fell silent.

Προσελθόντες δέ τινες τῶν Σαδδουκαίων, οἱ ⸀ἀντιλέγοντες ἀνάστασιν μὴ εἶναι, ἐπηρώτησαν αὐτὸν

And some of the Sadducees, who speak against there being a resurrection, came up and asked him,

λέγοντες· Διδάσκαλε, Μωϋσῆς ἔγραψεν ἡμῖν, ἐάν τινος ἀδελφὸς ἀποθάνῃ ἔχων γυναῖκα, καὶ οὗτος ἄτεκνος ⸀ᾖ, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ.

saying, “Teacher, Moses wrote for us that if someone's brother dies having a wife, and this man is childless, his brother should take the wife and raise up seed for his brother.

ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος·

There were then seven brothers; and the first took a wife and died childless;

καὶ ⸂ὁ δεύτερος⸃

and the second,

καὶ ὁ τρίτος ἔλαβεν ⸀αὐτήν, ὡσαύτως δὲ καὶ οἱ ἑπτὰ οὐ κατέλιπον τέκνα καὶ ἀπέθανον·

and the third took her; and likewise the seven also left no children and died.

ὕστερον ⸂καὶ ἡ γυνὴ ἀπέθανεν⸃.

Afterward the woman also died.

⸂ἡ γυνὴ οὖν ἐν τῇ⸃ ἀναστάσει τίνος αὐτῶν γίνεται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα.

In the resurrection, then, of which of them does she become the wife? For the seven had her as wife.”

⸀Καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς· Οἱ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσιν καὶ ⸀γαμίσκονται,

And Jesus said to them, “The sons of this age marry and are married off;

Why this rendering

Luke.20.34 Observation

Syntactic observation

**Luke uses two different verbs in consecutive verses** — v.34 **γαμίσκονται** (γαμίσκω) and v.35 **γαμίζονται** (γαμίζω). γαμίσκω is a **corpus hapax**; γαμίζω stands five times (Matt 22:30, 24:38; Mark 12:25; Luke 17:27, 20:35). So Matthew and Mark use only γαμίζω here, while Luke changes the word within one verse. And **Luke's answer is far longer.** Matthew 22:30 and Mark 12:25 end at in the resurrection they neither marry nor are given in marriage, but are **like** angels (ὡς ἄγγελοι) in heaven. Luke 20:35-36 puts before that **those counted worthy to attain that age and the resurrection from the dead** (καταξιωθέντες, a **corpus hapax**), and adds after it **they can no longer die** and **they are sons of God, being sons of the resurrection.** And instead of like angels he uses the single word **ἰσάγγελοι**, equal-to-angels, also a **corpus hapax**. The grounding at v.37 parts as well: Mark 12:26 and Luke 20:37 both cite **ἐπὶ τοῦ βάτου**, at the bush, and **Matthew 22:31 has no such phrase.** μηνύω, to disclose, stands twice, the other being John 11:57. In introducing the Sadducees at v.27 Luke uses ἀντιλέγοντες, those who speak against — a verb three times in Luke (2:34, 20:27, 21:15) and once in John.

Rendering options · 2

Adopted

**Split the two verbs** of vv.34 and 35, and render ἰσάγγελοι as **a single-word form**, distinct from like angels

Basis The base text uses two words in succession. And ἰσάγγελοι is where Luke makes one word of what Matthew and Mark say in two, so the rendering keeps that shape. The versions divide: five keep equal in ἰσάγγελοι (개역한글, ASV, KJV, ESV, NET) and eight unfold it as like angels. But **not one of the thirteen splits the two verbs of vv.34 and 35** — all render both as given in marriage. Here this edition stands alone.

**Match the two verbs** and render ἰσάγγελοι as **like angels**, matching the parallels

Basis The two verses say one thing, and equal-to-angels is awkward in Korean and English.

Rejected The two verses **do not say one thing** — v.34 is the sons of this age and v.35 those counted worthy of that one, and the change of word falls exactly on that boundary. The same for ἰσάγγελοι: turning Luke's one word back into two makes it indistinguishable from Matthew and Mark.

Lost in translation

the single word ἰσάγγελοι

The Greek joins ἴσος, equal, to ἄγγελος in **one word.** Korean must unfold it into two, and English into equal to angels — a compound could be coined but would not read. So **the fact that Luke said it in one word** does not cross over; the rendering only barely distinguishes it from Matthew and Mark.

οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν οὔτε γαμοῦσιν οὔτε ⸀γαμίζονται·

but those counted worthy to attain that age and the resurrection from the dead neither marry nor are given in marriage,

⸀οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν καὶ υἱοί ⸀εἰσιν θεοῦ τῆς ἀναστάσεως υἱοὶ ὄντες.

for they cannot die any more, for they are equal to angels and are sons of God, being sons of the resurrection.

ὅτι δὲ ἐγείρονται οἱ νεκροὶ καὶ Μωϋσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει κύριον τὸν θεὸν Ἀβραὰμ ⸀καὶ θεὸν Ἰσαὰκ ⸁καὶ θεὸν Ἰακώβ·

And that the dead are raised, even Moses disclosed at the bush, when he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob.

θεὸς δὲ οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων, πάντες γὰρ αὐτῷ ζῶσιν.

And he is not God of the dead but of the living, for to him all are alive.”

ἀποκριθέντες δέ τινες τῶν γραμματέων εἶπαν· Διδάσκαλε, καλῶς εἶπας·

And answering, some of the scribes said, “Teacher, you have spoken well.”

οὐκέτι ⸀γὰρ ἐτόλμων ἐπερωτᾶν αὐτὸν οὐδέν.

For they no longer dared to ask him anything.

Εἶπεν δὲ πρὸς αὐτούς· Πῶς λέγουσιν τὸν χριστὸν ⸂εἶναι Δαυὶδ υἱόν⸃;

And he said to them, “How do they say the Christ is David's son?

⸂αὐτὸς γὰρ⸃ Δαυὶδ λέγει ἐν βίβλῳ ψαλμῶν· ⸀Εἶπεν κύριος τῷ κυρίῳ μου· Κάθου ἐκ δεξιῶν μου

For David himself says in the book of Psalms: ‘The Lord said to my Lord, Sit at my right hand

ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.

until I make your enemies a footstool for your feet.’

Δαυὶδ οὖν ⸂αὐτὸν κύριον⸃ καλεῖ, καὶ πῶς ⸂αὐτοῦ υἱός⸃ ἐστιν;

David therefore calls him Lord — and how is he his son?”

Ἀκούοντος δὲ παντὸς τοῦ λαοῦ εἶπεν τοῖς ⸀μαθηταῖς·

And while all the people were listening he said to the disciples,

Προσέχετε ἀπὸ τῶν γραμματέων τῶν θελόντων περιπατεῖν ἐν στολαῖς καὶ φιλούντων ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις,

“Beware of the scribes, who want to walk about in long robes and love greetings in the marketplaces and the chief seats in the synagogues and the chief couches at suppers,

οἳ κατεσθίουσιν τὰς οἰκίας τῶν χηρῶν καὶ προφάσει μακρὰ προσεύχονται· οὗτοι λήμψονται περισσότερον κρίμα.

who devour the houses of the widows and for a pretext make long prayers. These will receive greater judgement.”

Why this rendering

Luke.20.47 Observation

Syntactic observation

These two verses (46-47) run **nearly with Mark 12:38-40**, and overlap Matthew 23 only in scattered pieces. But **Matthew has no they devour the houses of widows** — that line stands only at Mark 12:40 and Luke 20:47. κατεσθίω, to devour, stands seven times in the corpus: once in Matthew (13:4, birds eating seed), twice in Mark (4:4; **12:40**), three times in Luke (8:5; **15:30**, the brother who devoured the living; 20:47) and once in John (2:17). So within Luke the verb attaches to **the younger brother and to the scribes alike.** πρόφασις, a pretext, stands three times — Mark 12:40, Luke 20:47, John 15:22. χήρα, widow, stands twelve times, **none in Matthew**, three in Mark and nine in Luke, and the very next passage (21:1-4) is the poor widow's two lepta, so **widows come twice in a row.** The seat-names each come twice in this book: πρωτοκαθεδρία, the chief seat in synagogues, at Luke 11:43 and 20:46; πρωτοκλισία, the chief couch at feasts, at Luke 14:7-8 and 20:46. στολή, a long robe, stands at Mark 12:38, Mark 16:5, **Luke 15:22** (the best robe put on the younger son) and Luke 20:46 — so within this book one word clothes the son and the scribes alike.

Rendering options · 2

Adopted

Render κατεσθίω as **devour**, one word with 15:30, and keep στολή of one root with 15:22

Basis What this edition does is show where else a word stands within the book. Rendering it as fleece or prey upon cuts the link to 15:30, and that link changes where this verse is read from.

Render by sense — **prey upon** or **rob widows of their houses**

Basis Devour houses does not picture well in Korean or English.

Rejected It pictures no better in Greek — and that strangeness is the same strangeness as at 15:30, where the brother **devoured** his father's living. A sense rendering makes the two places into different sayings.