Markus 10:1--13:37
Konteks10:1 Then 1 Jesus 2 left that place and went to the region of Judea and 3 beyond the Jordan River. 4 Again crowds gathered to him, and again, as was his custom, he taught them. 10:2 Then some Pharisees 5 came, and to test him 6 they asked, “Is it lawful for a man to divorce his 7 wife?” 8 10:3 He answered them, 9 “What did Moses command you?” 10:4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.” 10 10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. 11 10:6 But from the beginning of creation he 12 made them male and female. 13 10:7 For this reason a man will leave his father and mother, 14 10:8 and the two will become one flesh. 15 So they are no longer two, but one flesh. 10:9 Therefore what God has joined together, let no one separate.”
10:10 In the house once again, the disciples asked him about this. 10:11 So 16 he told them, “Whoever divorces his wife and marries another commits adultery against her. 10:12 And if she divorces her husband and marries another, she commits adultery.” 17
10:13 Now 18 people were bringing little children to him for him to touch, 19 but the disciples scolded those who brought them. 20 10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. 21 10:15 I tell you the truth, 22 whoever does not receive 23 the kingdom of God like a child 24 will never 25 enter it.” 10:16 After he took the children in his arms, he placed his hands on them and blessed them.
10:17 Now 26 as Jesus 27 was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” 28 10:18 Jesus said to him, “Why do you call me good? 29 No one is good except God alone. 10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” 30 10:20 The man 31 said to him, “Teacher, I have wholeheartedly obeyed 32 all these laws 33 since my youth.” 34 10:21 As Jesus looked at him, he felt love for him and said, “You lack one thing. Go, sell whatever you have and give the money 35 to the poor, and you will have treasure 36 in heaven. Then come, follow me.” 10:22 But at this statement, the man 37 looked sad and went away sorrowful, for he was very rich. 38
10:23 Then 39 Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!” 10:24 The disciples were astonished at these words. But again Jesus said to them, 40 “Children, how hard it is 41 to enter the kingdom of God! 10:25 It is easier for a camel 42 to go through the eye of a needle 43 than for a rich person to enter the kingdom of God.” 10:26 They were even more astonished and said 44 to one another, “Then 45 who can be saved?” 46 10:27 Jesus looked at them and replied, “This is impossible for mere humans, 47 but not for God; all things are possible for God.”
10:28 Peter began to speak to him, “Look, 48 we have left everything to follow you!” 49 10:29 Jesus said, “I tell you the truth, 50 there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel 10:30 who will not receive in this age 51 a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions 52 – and in the age to come, eternal life. 53 10:31 But many who are first will be last, and the last first.”
10:32 They were on the way, going up to Jerusalem. 54 Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him. 10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. 55 They will condemn him to death and will turn him over to the Gentiles. 10:34 They will mock him, spit on him, flog 56 him severely, and kill him. Yet 57 after three days, 58 he will rise again.”
10:35 Then 59 James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.” 10:36 He said to them, “What do you want me to do for you?” 10:37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.” 10:38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” 60 10:39 They said to him, “We are able.” 61 Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience, 10:40 but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.” 62
10:41 Now 63 when the other ten 64 heard this, 65 they became angry with James and John. 10:42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant, 10:44 and whoever wants to be first among you must be the slave 66 of all. 10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom 67 for many.”
10:46 They came to Jericho. 68 As Jesus 69 and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road. 10:47 When he heard that it was Jesus the Nazarene, he began to shout, 70 “Jesus, Son of David, 71 have mercy 72 on me!” 10:48 Many scolded 73 him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!” 10:49 Jesus stopped and said, “Call him.” So 74 they called the blind man and said to him, “Have courage! Get up! He is calling you.” 10:50 He threw off his cloak, jumped up, and came to Jesus. 10:51 Then 75 Jesus said to him, 76 “What do you want me to do for you?” The blind man replied, “Rabbi, 77 let me see again.” 78 10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained 79 his sight and followed him on the road.
11:1 Now 80 as they approached Jerusalem, 81 near Bethphage 82 and Bethany, at the Mount of Olives, 83 Jesus 84 sent two of his disciples 11:2 and said to them, “Go to the village ahead of you. 85 As soon as you enter it, you will find a colt tied there that has never been ridden. 86 Untie it and bring it here. 11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it 87 and will send it back here soon.’” 11:4 So 88 they went and found a colt tied at a door, outside in the street, and untied it. 11:5 Some people standing there said to them, “What are you doing, untying that colt?” 11:6 They replied as Jesus had told them, and the bystanders 89 let them go. 11:7 Then 90 they brought the colt to Jesus, threw their cloaks 91 on it, and he sat on it. 92 11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields. 11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! 93 Blessed is the one who comes in the name of the Lord! 94 11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!” 11:11 Then 95 Jesus 96 entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.
11:12 Now 97 the next day, as they went out from Bethany, he was hungry. 11:13 After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit 98 on it. When he came to it he found nothing but leaves, for it was not the season for figs. 11:14 He said to it, 99 “May no one ever eat fruit from you again.” And his disciples heard it. 100
11:15 Then 101 they came to Jerusalem. 102 Jesus 103 entered the temple area 104 and began to drive out those who were selling and buying in the temple courts. 105 He turned over the tables of the money changers and the chairs of those selling doves, 11:16 and he would not permit anyone to carry merchandise 106 through the temple courts. 107 11:17 Then he began to teach 108 them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? 109 But you have turned it into a den 110 of robbers!” 111 11:18 The chief priests and the experts in the law 112 heard it and they considered how they could assassinate 113 him, for they feared him, because the whole crowd was amazed by his teaching. 11:19 When evening came, Jesus and his disciples 114 went out of the city.
11:20 In the morning as they passed by, they saw the fig tree withered from the roots. 11:21 Peter remembered and said to him, “Rabbi, look! The fig tree you cursed has withered.” 11:22 Jesus said to them, “Have faith in God. 11:23 I tell you the truth, 115 if someone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him. 11:24 For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours. 11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will 116 also forgive you your sins.”
11:26 [[EMPTY]] 11711:27 They came again to Jerusalem. 118 While Jesus 119 was walking in the temple courts, 120 the chief priests, the experts in the law, 121 and the elders came up to him 11:28 and said, “By what authority 122 are you doing these things? Or who gave you this authority to do these things?” 11:29 Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I do these things: 11:30 John’s baptism – was it from heaven or from people? 123 Answer me.” 11:31 They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet). 11:33 So 124 they answered Jesus, 125 “We don’t know.” 126 Then Jesus said to them, “Neither will I tell you 127 by what authority 128 I am doing these things.”
12:1 Then 129 he began to speak to them in parables: “A man planted a vineyard. 130 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 131 he leased it to tenant farmers 132 and went on a journey. 12:2 At harvest time he sent a slave 133 to the tenants to collect from them 134 his portion of the crop. 135 12:3 But 136 those tenants 137 seized his slave, 138 beat him, 139 and sent him away empty-handed. 140 12:4 So 141 he sent another slave to them again. This one they struck on the head and treated outrageously. 12:5 He sent another, and that one they killed. This happened to many others, some of whom were beaten, others killed. 12:6 He had one left, his one dear son. 142 Finally he sent him to them, saying, ‘They will respect my son.’ 12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’ 12:8 So 143 they seized him, 144 killed him, and threw his body 145 out of the vineyard. 146 12:9 What then will the owner of the vineyard do? He will come and destroy 147 those tenants and give the vineyard to others. 148 12:10 Have you not read this scripture:
‘The stone the builders rejected has become the cornerstone. 149
12:11 This is from the Lord, and it is marvelous in our eyes’?” 150
12:12 Now 151 they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So 152 they left him and went away. 153
12:13 Then 154 they sent some of the Pharisees 155 and Herodians 156 to trap him with his own words. 157 12:14 When they came they said to him, “Teacher, we know that you are truthful and do not court anyone’s favor, because you show no partiality 158 but teach the way of God in accordance with the truth. 159 Is it right 160 to pay taxes 161 to Caesar 162 or not? Should we pay or shouldn’t we?” 12:15 But he saw through their hypocrisy and said 163 to them, “Why are you testing me? Bring me a denarius 164 and let me look at it.” 12:16 So 165 they brought one, and he said to them, “Whose image 166 is this, and whose inscription?” They replied, 167 “Caesar’s.” 12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 168 And they were utterly amazed at him.
12:18 Sadducees 169 (who say there is no resurrection) 170 also came to him and asked him, 171 12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man 172 must marry 173 the widow and father children 174 for his brother.’ 175 12:20 There were seven brothers. The first one married, 176 and when he died he had no children. 12:21 The second married her and died without any children, and likewise the third. 12:22 None of the seven had children. Finally, the woman died too. 12:23 In the resurrection, when they rise again, 177 whose wife will she be? For all seven had married her.” 178 12:24 Jesus said to them, “Aren’t you deceived 179 for this reason, because you don’t know the scriptures or the power of God? 12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels 180 in heaven. 12:26 Now as for the dead being raised, 181 have you not read in the book of Moses, in the passage about the bush, 182 how God said to him, ‘I am the God of Abraham, the 183 God of Isaac, and the God of Jacob’? 184 12:27 He is not the God of the dead but of the living. 185 You are badly mistaken!”
12:28 Now 186 one of the experts in the law 187 came and heard them debating. When he saw that Jesus 188 answered them well, he asked him, “Which commandment is the most important of all?” 12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. 12:30 Love 189 the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ 190 12:31 The second is: ‘Love your neighbor as yourself.’ 191 There is no other commandment greater than these.” 12:32 The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. 192 12:33 And to love him with all your heart, with all your mind, and with all your strength 193 and to love your neighbor as yourself 194 is more important than all burnt offerings and sacrifices.” 12:34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.
12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law 195 say that the Christ 196 is David’s son? 197 12:36 David himself, by the Holy Spirit, said,
‘The Lord said to my lord, 198
“Sit at my right hand,
until I put your enemies under your feet.”’ 199
12:37 If David himself calls him ‘Lord,’ how can he be his son?” 200 And the large crowd was listening to him with delight.
12:38 In his teaching Jesus 201 also said, “Watch out for the experts in the law. 202 They like walking 203 around in long robes and elaborate greetings 204 in the marketplaces, 12:39 and the best seats in the synagogues 205 and the places of honor at banquets. 12:40 They 206 devour widows’ property, 207 and as a show make long prayers. These men will receive a more severe punishment.”
12:41 Then 208 he 209 sat down opposite the offering box, 210 and watched the crowd putting coins into it. Many rich people were throwing in large amounts. 12:42 And a poor widow came and put in two small copper coins, 211 worth less than a penny. 12:43 He called his disciples and said to them, “I tell you the truth, 212 this poor widow has put more into the offering box 213 than all the others. 214 12:44 For they all gave out of their wealth. 215 But she, out of her poverty, put in what she had to live on, everything she had.” 216
13:1 Now 217 as Jesus 218 was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” 219 13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. 220 All will be torn down!” 221
13:3 So 222 while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, 223 and Andrew asked him privately, 13:4 “Tell us, when will these things 224 happen? And what will be the sign that all these things are about to take place?” 13:5 Jesus began to say to them, “Watch out 225 that no one misleads you. 13:6 Many will come in my name, saying, ‘I am he,’ 226 and they will mislead many. 13:7 When you hear of wars and rumors of wars, do not be alarmed. These things must happen, but the end is still to come. 227 13:8 For nation will rise up in arms 228 against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. 229 These are but the beginning of birth pains.
13:9 “You must watch out for yourselves. You will be handed over 230 to councils 231 and beaten in the synagogues. 232 You will stand before governors and kings 233 because of me, as a witness to them. 13:10 First the gospel must be preached to all nations. 13:11 When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, 234 for it is not you speaking, but the Holy Spirit. 13:12 Brother will hand over brother to death, and a father his child. Children will rise against 235 parents and have them put to death. 13:13 You will be hated by everyone because of my name. 236 But the one who endures to the end will be saved. 237
13:14 “But when you see the abomination of desolation 238 standing where it should not be (let the reader understand), then those in Judea must flee 239 to the mountains. 13:15 The one on the roof 240 must not come down or go inside to take anything out of his house. 241 13:16 The one in the field must not turn back to get his cloak. 13:17 Woe to those who are pregnant and to those who are nursing their babies in those days! 13:18 Pray that it may not be in winter. 13:19 For in those days there will be suffering 242 unlike anything that has happened 243 from the beginning of the creation that God created until now, or ever will happen. 13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them 244 short. 13:21 Then 245 if anyone says to you, ‘Look, here is the Christ!’ 246 or ‘Look, there he is!’ do not believe him. 13:22 For false messiahs 247 and false prophets will appear and perform signs and wonders to deceive, if possible, the elect. 13:23 Be careful! I have told you everything ahead of time.
13:24 “But in those days, after that suffering, 248 the sun will be darkened and the moon will not give its light; 13:25 the stars will be falling from heaven, and the powers in the heavens will be shaken. 249 13:26 Then everyone 250 will see the Son of Man arriving in the clouds 251 with great power and glory. 13:27 Then he will send angels and they will gather his elect from the four winds, from the ends of the earth to the ends of heaven. 252
13:28 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 13:29 So also you, when you see these things happening, know 253 that he is near, right at the door. 13:30 I tell you the truth, 254 this generation 255 will not pass away until all these things take place. 13:31 Heaven and earth will pass away, but my words will never pass away. 256
13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son 257 – except the Father. 13:33 Watch out! Stay alert! 258 For you do not know when the time will come. 13:34 It is like a man going on a journey. He left his house and put his slaves 259 in charge, assigning 260 to each his work, and commanded the doorkeeper to stay alert. 13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn – 13:36 or else he might find you asleep when he returns suddenly. 13:37 What I say to you I say to everyone: Stay alert!”
[10:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:1] 2 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[10:1] 3 tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C2 D W Δ Θ Ë1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.
[10:1] 4 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[10:2] 5 tc The Western text (D it) and a few others have only καί (kai) here, rather than καὶ προσελθόντες Φαρισαῖοι (kai proselqonte" Farisaioi, here translated as “then some Pharisees came”). The longer reading, a specific identification of the subject, may have been prompted by the parallel in Matt 19:3. The fact that the
[10:2] sn See the note on Pharisees in 2:16.
[10:2] 6 tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.
[10:2] 7 tn The personal pronoun “his” is not in the Greek text, but is certainly implied and has been supplied in the English translation to clarify the sense of the statement (cf. “his wife” in 10:7).
[10:2] 8 tn The particle εἰ (ei) is often used to introduce both indirect and direct questions. Thus, another possible translation is to take this as an indirect question: “They asked him if it were lawful for a man to divorce his wife.” See BDF §440.3.
[10:2] sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 6:17-19). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
[10:3] 9 tn Grk “But answering, he said to them.”
[10:4] 10 tn Grk “to divorce.” The pronoun has been supplied in the translation for clarity.
[10:4] sn An allusion to Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).
[10:5] 11 tn Grk “heart” (a collective singular).
[10:6] 12 tc Most
[10:6] 13 sn A quotation from Gen 1:27; 5:2.
[10:7] 14 tc ‡ The earliest witnesses, as well as a few other important
[10:8] 15 sn A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion.
[10:11] 16 tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).
[10:12] 17 sn It was not uncommon in Jesus’ day for a Jewish man to divorce his wife, but it was extremely rare for a wife to initiate such an action against her husband, since among many things it would have probably left her destitute and without financial support. Mark’s inclusion of the statement And if she divorces her husband and marries another, she commits adultery (v. 12) reflects more the problem of the predominantly Gentile church in Rome to which he was writing. As such it may be an interpretive and parenthetical comment by the author rather than part of the saying by Jesus, which would stop at the end of v. 11. As such it should then be placed in parentheses. Further NT passages that deal with the issue of divorce and remarriage are Matt 5:31-32; 19:1-12; Luke 16:18; 1 Cor 7.
[10:13] 18 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:13] 19 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).
[10:13] 20 tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most
[10:13] tn Grk “the disciples scolded them.”
[10:14] 21 sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[10:15] 22 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 23 sn On receive see John 1:12.
[10:15] 24 sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
[10:15] 25 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[10:17] 26 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:17] 27 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:17] sn Mark 10:17-31. The following unit, Mark 10:17-31, can be divided up into three related sections: (1) the rich man’s question (vv. 17-22); (2) Jesus’ teaching on riches and the kingdom of God (vv. 23-27); and (3) Peter’s statement and Jesus’ answer (vv. 28-31). They are all tied together around the larger theme of the relationship of wealth to the kingdom Jesus had been preaching. The point is that it is impossible to attain to the kingdom by means of riches. The passage as a whole is found in the section 8:27-10:52 in which Mark has been focusing on Jesus’ suffering and true discipleship. In vv. 28-31 Jesus does not deny great rewards to those who follow him, both in the present age and in the age to come, but it must be thoroughly understood that suffering will be integral to the mission of the disciples and the church, for in the very next section (10:32-34) Jesus reaffirmed the truth about his coming rejection, suffering, death, and resurrection.
[10:17] 28 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).
[10:18] 29 sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
[10:19] 30 sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.
[10:20] 31 tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
[10:20] 32 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[10:20] 33 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[10:20] sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
[10:20] 34 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
[10:21] 35 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
[10:21] 36 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[10:22] 37 tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
[10:22] 38 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[10:23] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:24] 40 tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[10:24] 41 tc Most
[10:25] 42 tc A few witnesses (Ë13 28 579 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
[10:25] 43 sn The referent of the eye of a needle is a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).
[10:26] 44 tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.
[10:26] 45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[10:26] 46 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[10:27] 47 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.
[10:28] 48 sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.
[10:28] 49 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[10:29] 50 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:30] 51 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[10:30] 52 tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”
[10:30] 53 sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
[10:32] 54 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:33] 55 tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.
[10:34] 56 tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[10:34] 57 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[10:34] 58 tc Most
[10:35] 59 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:38] 60 tn Grk “baptism I am baptized with.” This same change has been made in v. 39.
[10:39] 61 sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
[10:40] 62 sn After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared.
[10:41] 63 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:41] 65 tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
[10:44] 66 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[10:45] 67 sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.
[10:46] 68 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:46] 69 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:47] 70 tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.
[10:47] 71 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[10:47] 72 sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.
[10:48] 73 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
[10:49] 74 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[10:51] 75 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:51] 76 tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.
[10:51] 77 tn Or “Master”; Grk ῥαββουνί (rabbouni).
[10:51] 78 tn Grk “that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
[10:52] 79 tn Or “received” (see the note on the phrase “let me see again” in v. 51).
[11:1] 80 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 81 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:1] 82 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[11:1] 83 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[11:1] 84 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:2] 85 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[11:2] 86 tn Grk “a colt tied there on which no one of men has ever sat.”
[11:3] 87 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[11:4] 88 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[11:6] 89 tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.
[11:7] 90 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:7] 91 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[11:7] 92 sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.
[11:9] 93 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[11:9] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[11:9] 94 sn A quotation from Ps 118:25-26.
[11:11] 95 tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.
[11:11] 96 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:12] 97 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 99 tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[11:14] 100 sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.
[11:15] 101 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:15] 102 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:15] 103 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[11:15] 104 tn Grk “the temple.”
[11:15] sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
[11:15] 105 tn Grk “the temple.”
[11:15] sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[11:16] 106 tn Or “things.” The Greek word σκεῦος (skeuos) can refer to merchandise, property, goods, a vessel, or even generally “things” (but in the sense of some implement or tool). The idea here is almost certainly restricted to merchandise, rather than the more general “things,” although some suggest from the parallel with m. Berakhot 9.5 that Jesus was not even allowing sandals, staffs, or coin-purses to be carried through the court. The difficulty with this interpretation, however, is that it is fundamentally an appeal to Jewish oral tradition (something Jesus rarely sided with) as well as being indiscriminate toward all the worshipers.
[11:16] 107 tn Grk “the temple.”
[11:17] 108 tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.
[11:17] 109 sn A quotation from Isa 56:7.
[11:17] 110 tn Or “a hideout” (see L&N 1.57).
[11:17] 111 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[11:18] 112 tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[11:18] 113 tn Grk “how they could destroy him.”
[11:19] 114 tn Grk “they”; the referents (Jesus and his disciples) have been specified in the translation for clarity. Without such clarification there is room for considerable confusion here, since there are two prior sets of plural referents in the context, “the chief priests and experts in the law” and “the whole crowd” (both in v. 18).
[11:23] 115 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:25] 116 tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.
[11:26] 117 tc A number of significant
[11:27] 118 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:27] 119 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:27] 120 tn Grk “the temple.”
[11:27] 121 tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.
[11:28] 122 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[11:30] 123 tn The plural Greek term ἀνθρώπων (anqrwpwn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[11:30] sn The question is whether John’s ministry was of divine or human origin.
[11:33] 124 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[11:33] 125 tn Grk “answering, they said to Jesus.” The participle ἀποκριθέντες (apokriqentes) is redundant, but the syntax of the phrase has been modified to conform to English style.
[11:33] 126 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Mark 11:27-33 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
[11:33] 127 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[11:33] 128 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.
[12:1] 129 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 130 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[12:1] 131 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 132 sn The leasing of land to tenant farmers was common in this period.
[12:2] 133 tn See the note on the word “slave” in 10:44.
[12:2] sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.
[12:2] 134 tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.
[12:2] 135 tn Grk “from the fruits of the vineyard.”
[12:3] 136 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[12:3] 137 tn Grk “But they”; the referent (the tenants, v. 1) has been specified in the translation for clarity.
[12:3] 138 tn Grk “seizing him, they beat and sent away empty-handed.” The referent of the direct object of “seizing” (the slave sent by the owner) has been specified in the translation for clarity. The objects of the verbs “beat” and “sent away” have been supplied in the translation to conform to English style. Greek often omits direct objects when they are clear from the context.
[12:3] 139 sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
[12:3] 140 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
[12:4] 141 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[12:6] 142 tn Grk “one beloved son.” See comment at Mark 1:11.
[12:6] sn The owner’s decision to send his one dear son represents God sending Jesus.
[12:8] 143 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:8] 144 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[12:8] 146 sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.
[12:9] 147 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
[12:9] 148 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
[12:10] 149 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[12:10] sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 in Mark 12:10-11 is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
[12:11] 150 sn A quotation from Ps 118:22-23.
[12:12] 151 tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
[12:12] 152 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:12] 153 sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).
[12:13] 154 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 155 sn See the note on Pharisees in 2:16.
[12:13] 156 sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6.
[12:13] 157 tn Grk “trap him in word.”
[12:14] 158 tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”
[12:14] 159 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
[12:14] 160 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[12:14] 161 tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.
[12:14] sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
[12:14] 162 tn Or “the emperor” (“Caesar” is a title for the Roman emperor).
[12:15] 163 tn Grk “Aware of their hypocrisy he said.”
[12:15] 164 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[12:15] sn A denarius was a silver coin stamped with the image of the emperor and worth approximately one day’s wage for a laborer.
[12:16] 165 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
[12:16] 166 tn Or “whose likeness.”
[12:16] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
[12:16] 167 tn Grk “they said to him.”
[12:17] 168 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[12:18] 169 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.
[12:18] 170 sn This remark is best regarded as a parenthetical note by the author.
[12:18] 171 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[12:19] 172 tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
[12:19] 173 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[12:19] 174 tn Grk “raise up seed” (an idiom for fathering children).
[12:19] 175 sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
[12:20] 176 tn Grk “took a wife” (an idiom for marrying a woman).
[12:23] 177 tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r1 k syp co). They are included in A Θ Ë1,(13) Ï lat sys,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other
[12:23] 178 tn Grk “For the seven had her as wife.”
[12:24] 179 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
[12:25] 180 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[12:26] 181 tn Grk “Now as for the dead that they are raised.”
[12:26] 182 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[12:26] 183 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[12:26] 184 sn A quotation from Exod 3:6.
[12:27] 185 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
[12:28] 186 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[12:28] 187 tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:28] 188 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:30] 189 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[12:30] 190 sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[12:31] 191 sn A quotation from Lev 19:18.
[12:32] 192 sn A quotation from Deut 4:35.
[12:33] 193 sn A quotation from Deut 6:5.
[12:33] 194 sn A quotation from Lev 19:18.
[12:35] 195 tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:35] 196 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:35] sn See the note on Christ in 8:29.
[12:35] 197 sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[12:36] 198 sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
[12:36] 199 sn A quotation from Ps 110:1.
[12:37] 200 tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
[12:38] 201 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:38] 202 tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:38] 203 tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.
[12:38] 204 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[12:39] 205 sn See the note on synagogue in 1:21.
[12:40] 206 tn Grk “who,” continuing the sentence begun in v. 38.
[12:40] 207 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
[12:41] 208 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:41] 209 tc Most
[12:41] 210 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[12:41] sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).
[12:42] 211 sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
[12:43] 212 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:43] 213 tn See the note on the term “offering box” in v. 41.
[12:43] 214 sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
[12:44] 215 tn Grk “out of what abounded to them.”
[12:44] 216 sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.
[13:1] 217 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 218 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:1] 219 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[13:2] 220 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[13:2] 221 tn Grk “not one stone will be left here on another which will not be thrown down.”
[13:3] 222 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[13:3] 223 tn Grk “and James and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[13:4] 224 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[13:5] 225 tn Or “Be on guard.”
[13:6] 226 tn That is, “I am the Messiah.”
[13:7] 227 tn Grk “it is not yet the end.”
[13:8] 228 tn For the translation “rise up in arms” see L&N 55.2.
[13:8] 229 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[13:9] 230 tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.
[13:9] 231 sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.
[13:9] 232 sn See the note on synagogue in 1:21.
[13:9] 233 sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.
[13:11] 234 tn Grk “in that hour.”
[13:12] 235 tn Or “will rebel against.”
[13:13] 236 sn See 1 Cor 1:25-31.
[13:13] 237 sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.
[13:14] 238 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
[13:14] 239 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[13:15] 240 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[13:15] 241 sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.
[13:19] 242 tn Traditionally, “tribulation.”
[13:19] 243 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
[13:20] 244 tn Grk “the days.”
[13:21] 245 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:21] 246 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[13:21] sn See the note on Christ in 8:29.
[13:22] 247 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[13:24] 248 tn Traditionally, “tribulation.”
[13:25] 249 sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[13:26] 251 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[13:27] 252 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[13:29] 253 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[13:30] 254 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[13:30] 255 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[13:31] 256 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11.
[13:32] 257 sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.
[13:33] 258 tc The vast majority of witnesses (א A C L W Θ Ψ Ë1,13 Ï lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseucesqe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask”] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D 2427 a c {d} k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.
