The Meaning of Luke 20:3 Explained

Luke 20:3

KJV: And he answered and said unto them, I will also ask you one thing; and answer me:

YLT: And he answering said unto them, 'I will question you -- I also -- one thing, and tell me:

Darby: And he answering said to them, I also will ask you one thing, and tell me:

ASV: And he answered and said unto them, I also will ask you a question; and tell me:

KJV Reverse Interlinear

And  he answered  and said  unto  them,  I  will  also  ask  you  one  thing;  and  answer  me: 

What does Luke 20:3 Mean?

Context Summary

Luke 20:1-8 - The Unanswered Question
When anyone has received a divine commission, he does not need to prove it. His credentials are written large upon his life and message. It was so with John the Baptist. There was no need for him to argue his claims. The crowds in the Jordan valley; the multitudes in the baptismal waters, were sufficient to attest him as God's servant. What he said about God and sin found corroboration in their hearts. So it was with our Lord. The masses of people that followed Him and hung on His words had no doubt that He was the heir of the vineyard. The leaders professed to doubt it, because, to use the language of the parable that follows, they were reluctant to surrender their claims to the ownership of the vineyard. Probably, sufficient stress has not been laid upon the supreme intellectual power of our Lord, which shone out so clearly in these conflicts with Hebrew casuists, and in which He always came off conqueror, by the sheer force of His mind. "We have the mind of Christ!" [source]

Chapter Summary: Luke 20

1  Jesus confirms his authority by a question of John's baptism
9  The parable of the vineyard
19  Of giving tribute to Caesar
27  He instructs the Sadducees, who denied the resurrection
41  How Jesus is the Son of David
45  He warns his disciples to beware of the scribes

Greek Commentary for Luke 20:3

Question [λογον]
Literally, word. So in Mark 11:29; Matthew 21:24. [source]

Reverse Greek Commentary Search for Luke 20:3

Mark 12:25 When they shall rise from the dead [οταν εκ νεκρων αναστωσιν]
Second aorist active subjunctive with οταν — hotan Matthew 22:30 has it “in the resurrection,” Luke 20:35 “to attain to the resurrection.” The Pharisees regarded the future resurrection body as performing marriage functions, as Mohammedans do today. The Pharisees were in error on this point. The Sadducees made this one of their objections to belief in the resurrection body, revealing thus their own ignorance of the true resurrection body and the future life where marriage functions do not exist. [source]
Mark 12:25 As angels in heaven [ως αγγελοι εν τωι ουρανωι]
So Matthew 22:30. Luke 20:36 has “equal unto the angels” “Their equality with angels consists in their deliverance from mortality and its consequences” (Swete). The angels are directly created, not procreated. [source]
Mark 12:26 In the place concerning the Bush [επι του βατου]
This technical use of επι — epi is good Greek, in the matter of, in the passage about, the Bush. ατος — Batos is masculine here, feminine in Luke 20:37. The reference is to Exodus 3:3-6 (in the book of Moses, εν τηι βιβλωι — en tēi biblōi). [source]
Mark 12:28 Heard them questioning together [ακουσας αυτων συνζητουντων]
The victory of Christ over the Sadducees pleased the Pharisees who now had come back with mixed emotions over the new turn of things (Matthew 22:34). Luke 20:39 represents one of the scribes as commending Jesus for his skilful reply to the Sadducees. Mark here puts this scribe in a favourable light, “knowing that he had answered them well” “Them” here means the Sadducees. But Matthew 22:35 says that this lawyer (νομικος — nomikos) was “tempting” (πειραζων — peirazōn) by his question. “A few, among whom was the scribe, were constrained to admire, even if they were willing to criticize, the Rabbi who though not himself a Pharisee, surpassed the Pharisees as a champion of the truth.” That is a just picture of this lawyer. [source]
Luke 6:44 Bramble-bush [βάτου]
Matthew has τριβολῶν , thistles. The word occurs only once outside of Luke's writings, in Mark 12:26, where it is used as the familiar title of a section of the Pentateuch. Luke also uses it in the same way (Luke 20:37). He was doubtless acquainted with it medicinally, as it was extensively used by ancient physicians. Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient. Galen also has a saying similar to our Lord's: “A farmer could never make a bramble bear grapes.” It is the word employed by the Septuagint for the bush out of which God spoke to Moses. [source]
Luke 6:35 Sons of the Most High [υοι υπσιστου]
In Luke 1:32 Jesus is called “Son of the Highest” and here all real children or sons of God (Luke 20:36) are so termed. See also Luke 1:35, Luke 1:76 for the use of “the Highest” of God. He means the same thing that we see in Matthew 5:45, Matthew 5:48 by “your Father.”Toward the unthankful and evil (επι τους αχαριστους και πονηρους — epi tous acharistous kai ponērous). God the Father is kind towards the unkind and wicked. Note the one article with both adjectives. [source]
Luke 6:44 Bramble bush [batou)]
Old word, quoted from the lxx in Mark 12:26; Luke 20:37 (from Exodus 3:6) about the burning bush that Moses saw, and by Stephen (Acts 7:30, Acts 7:35) referring to the same incident. Nowhere else in the N.T. “Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient” (Vincent).Gather (βατου — trugōsin). A verb common in Greek writers for gathering ripe fruit. In the N.T. only here and Revelation 14:18.Grapes Cluster of grapes. [source]
John 4:17 Well [καλῶς]
Aptly, truly. Compare John 8:48; Matthew 15:7; Luke 20:39. [source]
Acts 5:41 They were counted worthy to suffer dishonour for the Name [κατηχιωτησαν υπερ του ονοματος ατιμαστηναι]
First aorist passive indicative of καταχιοω — kataxioō old verb to count worthy. Three times in N.T. (Luke 20:35; Acts 5:41; 2 Thessalonians 1:5). First aorist passive infinitive of ατιμαζω — atimazō old verb to make one dishonoured Forms here an oxymoron The apostles felt honoured by dishonour. Note the same use of “the Name” as in James 2:7; 3 Jo James 1:7. With the Jews this absolute use of “the Name” meant Jehovah. The Christians now apply it to Jesus. [source]
Acts 7:31 As he drew near [προσερχομενου αυτου]
Genitive absolute with present middle participle of προσερχομαι — proserchomai A voice of the Lord (πωνη κυριου — phōnē kuriou). Here the angel of Jehovah of Acts 7:30 is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mark 12:26; Matthew 22:32; Luke 20:37.) that God here describes himself as the God of the living. Trembled Literally, becoming tremulous or terrified. The adjective εντρομος — entromos Imperfect active, was not daring, negative conative imperfect. [source]
Acts 7:31 A voice of the Lord [πωνη κυριου]
Here the angel of Jehovah of Acts 7:30 is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mark 12:26; Matthew 22:32; Luke 20:37.) that God here describes himself as the God of the living. [source]
1 Corinthians 10:28 Shewed [μηνύσαντα]
See on Luke 20:37It implies the disclosure of a secret which the brother reveals because he thinks his companion in danger [source]
1 Corinthians 10:28 Eat not [μη εστιετε]
Present imperative with μη — mē prohibiting the habit of eating then. Pertinent illustration to the point of doing what is expedient and edifying. That shewed it (τον μηνυσαντα — ton mēnusanta). First aorist active articular participle (accusative case because of δια — dia) from μηνυω — mēnuō old verb, to point out, to disclose. See Luke 20:37. [source]
1 Corinthians 10:28 That shewed it [τον μηνυσαντα]
First aorist active articular participle (accusative case because of δια — dia) from μηνυω — mēnuō old verb, to point out, to disclose. See Luke 20:37. [source]
Ephesians 1:21 World [aiōni)]
“Age.” See this identical expression in Matthew 12:32 for the present time (Galatians 1:4; 1 Timothy 6:17) and the future life (Ephesians 2:7; Luke 20:35). Both combined in Mark 10:30; Luke 18:30. [source]
Philippians 3:11 The resurrection of the dead [τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν]
Rev., more correctly, from the dead. Lit., the resurrection, that, namely, from the dead. Compare Acts 4:2. This compound noun for resurrection is found only here, and expresses the rising from or from among ( ἐξ ), which is further emphasized by the repetition of the preposition ἐκ (from ). The kindred compound verb occurs Mark 12:19; Luke 20:28; Acts 15:5, but in neither passage of raising the dead. The word here does not differ in meaning from ἀνάστασις , commonly used, except that the idea is more vividly conceived as a rising from the earth. See Matthew 22:31; Luke 20:35. The phrase resurrection of or from the dead does not often occur in the Gospels, and resurrection ἐκ fromthe dead only twice in the New Testament, Acts 4:2; 1 Peter 1:3. For the phrase, see on Luke 16:31. Resurrection of the dead is a generic phrase, denoting the general resurrection of the dead, bad and good. Resurrection from the dead, in the only two passages where it occurs, signifies resurrection unto life. In 1 Peter 1:3, it is applied to Christ. [source]

What do the individual words in Luke 20:3 mean?

Answering now He said to them Will ask you I also one thing and you tell Me
Ἀποκριθεὶς δὲ εἶπεν πρὸς αὐτούς Ἐρωτήσω ὑμᾶς κἀγὼ λόγον καὶ εἴπατέ μοι

Ἀποκριθεὶς  Answering 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
εἶπεν  He  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
Ἐρωτήσω  Will  ask 
Parse: Verb, Future Indicative Active, 1st Person Singular
Root: ἐρωτάω  
Sense: to question.
κἀγὼ  I  also 
Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular
Root: κἀγώ  
Sense: and I.
λόγον  one  thing 
Parse: Noun, Accusative Masculine Singular
Root: λόγος  
Sense: of speech.
εἴπατέ  you  tell 
Parse: Verb, Aorist Imperative Active, 2nd Person Plural
Root: λέγω  
Sense: to speak, say.
μοι  Me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.

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