Luke 20:7
Luke 20:7 in Multiple Translations
So they answered that they did not know where it was from.
And they answered, that they could not tell whence it was.
And they answered, that they knew not whence it was.
And they made answer that they had no idea where it came from.
So they answered, “We don't know where it came from.”
Therefore they answered, that they could not tell whence it was.
And they answered, that they knew not whence [it was],
They answered that they didn’t know where it was from.
And they answered, that they could not tell whence it was .
And they answered, that they knew not whence it was.
So they replied, “We (exc) do not know where John got his authority.”
Berean Amplified Bible — Luke 20:7
BAB
Word Study
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Luke 20:7 Interlinear (Deep Study)
BIB
GRK
και
απεκριθησαν
μη
ειδεναι
ποθεν
και
kai
G2532
and
Conj
απεκριθησαν
apokrinō
G611
to answer
Verb-ADI-3P
μη
mē
G3361
not
Particle-N
ειδεναι
eidō
G1492
to perceive: see
Verb-RAN
ποθεν
pothen
G4159
whence
Adv-I
Greek Word Study
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Greek Word Reference — Luke 20:7
και
kai
G2532
"and"
Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
απεκριθησαν
apokrinō
G611
"to answer"
Verb-ADI-3P
To answer or respond, as in Matthew 27:12 and Mark 14:61, where Jesus answers the high priest. It can also mean to begin speaking or to give a reply. The KJV translates it as 'answer'.
Definition: ἀποκρίνω, ἀποκρίνομαι, [in LXX chiefly for ענה ;] in cl., __1. to separate, distinguish. __2. to choose. Mid., to answer: Mat.27:12, Mrk.14:61, Luk.3:16 23:9, Jhn.5:17, 19 Act.3:12. In late Gk. the pass, also is used in this sense, and pass. forms are the more frequently in NT (M, Pr., 39, 161; MM, see word); __(a) in general sense: absol., Mrk.12:34; with accusative of thing(s), Mat.22:46; with dative of person(s), Mat.12:38; before πρός, Act.25:16; __(b) Hebraistically __(i) like ענה, to begin to speak, take up the conversation (Kennedy, Sources, 124f.): Mat.11:25, al., __(ii) redundant, as in the Heb. phrase וַיַּעַן וַיּאֹמֶר (Dalman, Words, 24f., 38; M, Pr., 14; Bl., §58, 4; 74, 2; Cremer, 374): ἀποκριθεὶς εἶπε, Mat.4:4; ἔφη, 8:8; λέγει, Mrk.3:33; in Jo most frequently (ἀπεκ. κ. εἶπε, 1:49. ) (AS)
Usage: Occurs in 246 NT verses. KJV: answer See also: Acts 3:12; Luke 1:35; Matthew 13:37.
μη
mē
G3361
"not"
Particle-N
Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.
Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)
Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.
ειδεναι
eidō
G1492
"to perceive: see"
Verb-RAN
This verb means to see or perceive, used in the Bible to describe spiritual awareness or insight. In Matthew 25:13 and John 10:4, it refers to recognizing God's presence or will. The verb is often used to encourage believers to seek spiritual understanding and discernment.
Definition: οἶδα, (from same root as εἶδον, which see), [in LXX chiefly for ידע ;] pf. with present meaning (plpf. as impf.; on irregular tense-forms, see App.), to have seen or perceived, hence, to know, have knowledge of: with accusative of thing(s), Mat.25:13, Mrk.10:19, Jhn.10:4, Rom.7:7, al.; with accusative of person(s), Mat.26:72, Jhn.1:31, Act.3:16, al.; τ. θεόν, 1Th.4:5, Tit.1:16, al.; with accusative and inf., Luk.4:41, al.; before ὅτι, Mat.9:6, Luk.20:21, Jhn.3:2, Rom.2:2 11:2, al.; before quaest. indir., Mat.26:70, Jhn.9:21, Eph.1:18, al.; with inf., to know how (cl.), Mat.7:11, Luk.11:13, Php.4:12, 1Th.4:4, al.; in unique sense of respect, appreciate: 1Th.5:12 (but see also ICC on 1Th.4:4). SYN.: see: γινώσκω. (AS)
Usage: Occurs in 295 NT verses. KJV: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot See also: 1 Corinthians 1:16; Acts 26:27; 1 Peter 1:8.
ποθεν
pothen
G4159
"whence"
Adv-I
This word means 'whence' or 'from where', asking about the source or place of something. It appears in Matthew, Luke, and John, often used to question someone's origin or authority. It's also used metaphorically to describe a condition or state.
Definition: πόθεν adv., whence; __(a) of place: Mat.15:33, Luk.13:25, 27, Jhn.3:8 6:5 8:14 9:29-30 19:9, Rev.7:13; metaphorically, of condition, Rev.2:5; __(b) of origin: Mat.13:27, 54 13:56 21:25, Mrk.6:2, Luk.20:7, Jhn.2:9, Jas.4:1; of parentage, Jhn.7:27-28; __(with) of cause: Mrk.8:4 12:37, Luk.1:43, Jhn.1:49 4:11.† (AS)
Usage: Occurs in 26 NT verses. KJV: whence See also: James 4:1; Luke 13:25; Revelation 2:5.
Study Notes — Luke 20:7
Show Verse Quote Highlights
Context — Jesus’ Authority Challenged
5They deliberated among themselves and said, “If we say, ‘From heaven,’ He will ask, ‘Why did you not believe him?’
6But if we say, ‘From men,’ all the people will stone us, for they are convinced that John was a prophet.”
7So they answered that they did not know where it was from.
8And Jesus replied, “Neither will I tell you by what authority I am doing these things.” 9Then He proceeded to tell the people this parable: “A man planted a vineyard, rented it out to some tenants, and went away for a long time.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 29:14 | Therefore I will again confound these people with wonder upon wonder. The wisdom of the wise will vanish, and the intelligence of the intelligent will be hidden. ” |
| 2 | 2 Peter 3:3 | Most importantly, you must understand that in the last days scoffers will come, scoffing and following their own evil desires. |
| 3 | Isaiah 41:28 | When I look, there is no one; there is no counselor among them; when I ask them, they have nothing to say. |
| 4 | John 3:19–20 | And this is the verdict: The Light has come into the world, but men loved the darkness rather than the Light because their deeds were evil. Everyone who does evil hates the Light, and does not come into the Light for fear that his deeds will be exposed. |
| 5 | Jeremiah 8:7–9 | Even the stork in the sky knows her appointed seasons. The turtledove, the swift, and the thrush keep their time of migration, but My people do not know the requirements of the LORD. How can you say, ‘We are wise, and the Law of the LORD is with us,’ when in fact the lying pen of the scribes has produced a deception? The wise will be put to shame; they will be dismayed and trapped. Since they have rejected the word of the LORD, what wisdom do they really have? |
| 6 | John 9:39 | Then Jesus declared, “For judgment I have come into this world, so that the blind may see and those who see may become blind.” |
| 7 | Malachi 2:7–9 | For the lips of a priest should preserve knowledge, and people should seek instruction from his mouth, because he is the messenger of the LORD of Hosts. But you have departed from the way, and your instruction has caused many to stumble. You have violated the covenant of Levi,” says the LORD of Hosts. “So I in turn have made you despised and humiliated before all the people, because you have not kept My ways, but have shown partiality in matters of the law.” |
| 8 | Isaiah 44:18 | They do not comprehend or discern, for He has shut their eyes so they cannot see and closed their minds so they cannot understand. |
| 9 | 2 Timothy 3:8–9 | Just as Jannes and Jambres opposed Moses, so also these men oppose the truth. They are depraved in mind and disqualified from the faith. But they will not advance much further. For just like Jannes and Jambres, their folly will be plain to everyone. |
| 10 | Isaiah 26:11 | O LORD, Your hand is upraised, but they do not see it. They will see Your zeal for Your people and be put to shame. The fire set for Your enemies will consume them! |
Luke 20:7 Summary
This verse shows that the leaders were trying to avoid giving a straight answer to Jesus about the origin of John's baptism. They were afraid of what the people would think and what Jesus would say. This teaches us that it's essential to be honest and not try to please everyone, as seen in Galatians 1:10. Instead, we should seek to please God and trust in His wisdom, as seen in Proverbs 3:5-6, and be willing to say 'I don't know' when we're unsure, but also be willing to learn and seek truth.
Frequently Asked Questions
Why did the leaders not want to answer Jesus' question about the origin of John's baptism?
They were afraid of the consequences, as seen in Luke 20:6, where they thought the people would stone them if they denied John was a prophet, and in Luke 20:5, where they knew Jesus would ask why they didn't believe John if they said his baptism was from heaven.
What does it mean that they said they did not know where John's baptism was from?
It means they were trying to avoid giving a direct answer to Jesus, as they were caught between the fear of the people's reaction and the fear of Jesus' response, as seen in Matthew 21:25-27 where a similar conversation occurs.
Is it ever okay to say 'I don't know' when asked about spiritual things?
While it's not always bad to say 'I don't know', in this case, the leaders were trying to avoid the truth, as seen in Luke 20:7, whereas in other cases, like Proverbs 3:5-6, we are encouraged to trust in the Lord and not lean on our own understanding.
What can we learn from the leaders' response in this verse?
We can learn that trying to avoid the truth or pleasing men can lead to spiritual stagnation, as seen in Galatians 1:10, and that it's essential to be honest and seek wisdom from God, as seen in James 1:5.
Reflection Questions
- What are some areas in my life where I'm trying to avoid giving a direct answer to God or others, and what are the consequences of such avoidance?
- How can I balance the fear of man with the fear of God, and what does Proverbs 29:25 teach about this balance?
- In what ways can I apply the principle of seeking wisdom from God, as seen in James 1:5, to my daily life and decisions?
- What are some truths that I'm trying to avoid or downplay, and how can I surrender them to God, as seen in Romans 12:1-2?
Gill's Exposition on Luke 20:7
Ver. 7 And they answered, that they could not tell whence it was.
Jamieson-Fausset-Brown on Luke 20:7
And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders, For the exposition,
Matthew Poole's Commentary on Luke 20:7
See Poole on ""
Ellicott's Commentary on Luke 20:7
XX. (1-8) And it came to pass.—See Notes on Matthew 21:23-27; Mark 11:27-33. And preached the gospel.—The Greek verb (to evangelise) is one specially characteristic of St. Luke. Neither St. Mark nor St. John use it at all; St. Matthew once only (Matthew 11:5), in a passive sense; St. Luke ten times in the Gospel, fifteen times in the Acts. So in the Epistles, neither St.
John nor St. James use it; St. Peter once; St. Paul twenty times. It, too, was clearly one of the words which the two friends and fellow-workers had in common. Came upon him.—The Greek word, like the English, expresses something of a sudden, and, it might be, concerted movement.
Cambridge Bible on Luke 20:7
7. they could not tell] Rather, did not know. A wise answer in cases of real uncertainty, as the Hebrew proverb taught—“Learn to say I do not know;” but a base answer when they had an opinion but did not dare to avow it; and doubly base in the matter of a question on which it was their plain duty to have arrived at a judgment. To be reduced to this ignominious necessity of confessing ignorance (though “we know” was one of their favourite phrases, John 9:24, &c.) was a public humiliation which they had brought upon themselves.
Sermons on Luke 20:7
| Sermon | Description | |
|---|---|---|
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Discipline and Blessing Part 1 by Chuck Smith | In this sermon, the preacher emphasizes the desperate times we are living in and the need for people to turn to God. He highlights the serious social and moral problems we are faci |
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Adam's Irretrievable Loss by G.W. North | G.W. North discusses the profound consequences of Adam's choice to disobey God by eating the forbidden fruit, which led to the loss of wisdom and the introduction of folly into hum |
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1 Corinthians 1 by John Nelson Darby | John Nelson Darby explores the first epistle to the Corinthians, emphasizing the distinction between being 'sanctified in Christ Jesus' and merely calling on the name of the Lord. |
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The End Times by David Pawson | In this sermon, the speaker discusses different philosophies of history that people often adopt when interpreting world events. The first view mentioned is the cyclic view, which s |
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Last Day False Prophets by Jim Cymbala | In this sermon, the preacher warns against false teachers who exploit people with made-up stories and greed. He references biblical examples of God's judgment on sin, such as the p |
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Most Holy Faith by Leonard Ravenhill | In this sermon, the preacher emphasizes the importance of building oneself up in faith and staying vigilant against worldly temptations. He shares a story about a preacher who hypo |
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(Through the Bible) Ruth by Chuck Smith | In this sermon, the preacher discusses the concept of holding onto something that is no longer rightfully ours. He refers to the book of Revelation, where a scroll with seven seals |