Ulangan 1:1-46
Konteks1:1 This is what 1 Moses said to the assembly of Israel 2 in the Transjordanian 3 wastelands, the arid country opposite 4 Suph, 5 between 6 Paran 7 and Tophel, 8 Laban, 9 Hazeroth, 10 and Di Zahab 11 1:2 Now it is ordinarily an eleven-day journey 12 from Horeb 13 to Kadesh Barnea 14 by way of Mount Seir. 15 1:3 However, it was not until 16 the first day of the eleventh month 17 of the fortieth year 18 that Moses addressed the Israelites just as 19 the Lord had instructed him to do. 1:4 This took place after the defeat 20 of King Sihon 21 of the Amorites, whose capital was 22 in Heshbon, 23 and King Og of Bashan, whose capital was 24 in Ashtaroth, 25 specifically in Edrei. 26 1:5 So it was in the Transjordan, in Moab, that Moses began to deliver these words: 27
1:6 The Lord our God spoke to us at Horeb and said, “You have stayed 28 in the area of this mountain long enough. 1:7 Get up now, 29 resume your journey, heading for 30 the Amorite hill country, to all its areas 31 including the arid country, 32 the highlands, the Shephelah, 33 the Negev, 34 and the coastal plain – all of Canaan and Lebanon as far as the Great River, that is, the Euphrates. 1:8 Look! I have already given the land to you. 35 Go, occupy the territory that I, 36 the Lord, promised 37 to give to your ancestors 38 Abraham, Isaac, and Jacob, and to their descendants.” 39 1:9 I also said to you at that time, “I am no longer able to sustain you by myself. 1:10 The Lord your God has increased your population 40 to the point that you are now as numerous as the very stars of the sky. 41 1:11 Indeed, may the Lord, the God of your ancestors, make you a thousand times more numerous than you are now, blessing you 42 just as he said he would! 1:12 But how can I alone bear up under the burden of your hardship and strife? 1:13 Select wise and practical 43 men, those known among your tribes, whom I may appoint as your leaders.” 1:14 You replied to me that what I had said to you was good. 1:15 So I chose 44 as your tribal leaders wise and well-known men, placing them over you as administrators of groups of thousands, hundreds, fifties, and tens, and also as other tribal officials. 1:16 I furthermore admonished your judges at that time that they 45 should pay attention to issues among your fellow citizens 46 and judge fairly, 47 whether between one citizen and another 48 or a citizen and a resident foreigner. 49 1:17 They 50 must not discriminate in judgment, but hear the lowly 51 and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.
1:18 So I instructed you at that time regarding everything you should do. 1:19 Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea. 1:20 Then I said to you, “You have come to the Amorite hill country which the Lord our God is about to give 52 us. 1:21 Look, he 53 has placed the land in front of you! 54 Go up, take possession of it, just as the Lord, the God of your ancestors, said to do. Do not be afraid or discouraged!” 1:22 So all of you approached me and said, “Let’s send some men ahead of us to scout out the land and bring us back word as to how we should attack it and what the cities are like there.” 1:23 I thought this was a good idea, 55 so I sent 56 twelve men from among you, one from each tribe. 1:24 They left and went up to the hill country, coming to the Eshcol Valley, 57 which they scouted out. 1:25 Then they took 58 some of the produce of the land and carried it back down to us. They also brought a report to us, saying, “The land that the Lord our God is about to give us is good.”
1:26 You were not willing to go up, however, but instead rebelled against the Lord your God. 59 1:27 You complained among yourselves privately 60 and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us! 1:28 What is going to happen to us? Our brothers have drained away our courage 61 by describing people who are more numerous 62 and taller than we are, and great cities whose defenses appear to be as high as heaven 63 itself! Moreover, they said they saw 64 Anakites 65 there.” 1:29 So I responded to you, “Do not be terrified 66 of them! 1:30 The Lord your God is about to go 67 ahead of you; he will fight for you, just as you saw him do in Egypt 68 1:31 and in the desert, where you saw him 69 carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.” 1:32 However, through all this you did not have confidence in the Lord your God, 1:33 the one who was constantly going before you to find places for you to set up camp. He appeared by fire at night and cloud by day, to show you the way you ought to go.
1:34 When the Lord heard you, he became angry and made this vow: 70 1:35 “Not a single person 71 of this evil generation will see the good land that I promised to give to your ancestors! 1:36 The exception is Caleb son of Jephunneh; 72 he will see it and I will give him and his descendants the territory on which he has walked, because he has wholeheartedly followed me.” 73 1:37 As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there. 1:38 However, Joshua son of Nun, your assistant, 74 will go. Encourage him, because he will enable Israel to inherit the land. 75 1:39 Also, your infants, who you thought would die on the way, 76 and your children, who as yet do not know good from bad, 77 will go there; I will give them the land and they will possess it. 1:40 But as for you, 78 turn back and head for the desert by the way to the Red Sea.” 79
1:41 Then you responded to me and admitted, “We have sinned against the Lord. We will now go up and fight as the Lord our God has told us to do.” So you each put on your battle gear and prepared to go up to the hill country. 1:42 But the Lord told me: “Tell them this: ‘Do not go up and fight, because I will not be with you and you will be defeated by your enemies.’” 1:43 I spoke to you, but you did not listen. Instead you rebelled against the Lord 80 and recklessly went up to the hill country. 1:44 The Amorite inhabitants of that area 81 confronted 82 you and chased you like a swarm of bees, striking you down from Seir as far as Hormah. 83 1:45 Then you came back and wept before the Lord, but he 84 paid no attention to you whatsoever. 85 1:46 Therefore, you remained at Kadesh for a long time – indeed, for the full time. 86
Hakim-hakim 10:1-18
Konteks10:1 After Abimelech’s death, 87 Tola son of Puah, grandson 88 of Dodo, from the tribe of Issachar, 89 rose up to deliver Israel. He lived in Shamir in the Ephraimite hill country. 10:2 He led 90 Israel for twenty-three years, then died and was buried in Shamir.
10:3 Jair the Gileadite rose up after him; he led Israel for twenty-two years. 10:4 He had thirty sons who rode on thirty donkeys and possessed thirty cities. To this day these towns are called Havvoth Jair 91 – they are in the land of Gilead. 92 10:5 Jair died and was buried in Kamon.
10:6 The Israelites again did evil in the Lord’s sight. 93 They worshiped 94 the Baals and the Ashtars, 95 as well as the gods of Syria, Sidon, 96 Moab, the Ammonites, and the Philistines. 97 They abandoned the Lord and did not worship 98 him. 10:7 The Lord was furious with Israel 99 and turned them over to 100 the Philistines and Ammonites. 10:8 They ruthlessly oppressed 101 the Israelites that eighteenth year 102 – that is, all the Israelites living east of the Jordan in Amorite country in Gilead. 10:9 The Ammonites crossed the Jordan to fight with Judah, Benjamin, and Ephraim. 103 Israel suffered greatly. 104
10:10 The Israelites cried out for help to the Lord: “We have sinned against you. We abandoned our God and worshiped 105 the Baals.” 10:11 The Lord said to the Israelites, “Did I not deliver you from Egypt, the Amorites, the Ammonites, the Philistines, 10:12 the Sidonians, Amalek, and Midian 106 when they oppressed you? 107 You cried out for help to me, and I delivered you from their power. 108 10:13 But since you abandoned me and worshiped 109 other gods, I will not deliver you again. 10:14 Go and cry for help to the gods you have chosen! Let them deliver you from trouble!” 110 10:15 But the Israelites said to the Lord, “We have sinned. You do to us as you see fit, 111 but deliver us today!” 112 10:16 They threw away the foreign gods they owned 113 and worshiped 114 the Lord. Finally the Lord grew tired of seeing Israel suffer so much. 115
10:17 The Ammonites assembled 116 and camped in Gilead; the Israelites gathered together and camped in Mizpah. 10:18 The leaders 117 of Gilead said to one another, “Who is willing to lead the charge 118 against the Ammonites? He will become the leader of all who live in Gilead!”
Markus 11:19-33
Konteks11:19 When evening came, Jesus and his disciples 119 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, 120 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 121 also forgive you your sins.”
11:26 [[EMPTY]] 12211:27 They came again to Jerusalem. 123 While Jesus 124 was walking in the temple courts, 125 the chief priests, the experts in the law, 126 and the elders came up to him 11:28 and said, “By what authority 127 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? 128 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 129 they answered Jesus, 130 “We don’t know.” 131 Then Jesus said to them, “Neither will I tell you 132 by what authority 133 I am doing these things.”
[1:1] 1 tn Heb “These are the words.”
[1:1] 2 tn Heb “to all Israel.”
[1:1] 3 tn Heb “on the other side of the Jordan.” This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5). However the Hebrew phrase בְּעֵבֶר הַיּרְדֵּן (bÿ’ever hayyrÿden) is a frozen form meaning “Transjordan,” a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.
[1:1] 4 tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).
[1:1] 5 sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.
[1:1] 6 tn The Hebrew term בֵּין (ben) may suggest “in the area of.”
[1:1] 7 sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).
[1:1] 8 sn Tophel refers possibly to et£-T£afîleh, 15 mi (25 km) SE of the Dead Sea, or to Da‚bîlu, another name for Paran. See H. Cazelles, “Tophel (Deut. 1:1),” VT 9 (1959): 412-15.
[1:1] 9 sn Laban. Perhaps this refers to Libnah (Num 33:20).
[1:1] 10 sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.
[1:1] 11 sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.
[1:2] 12 sn An eleven-day journey was about 140 mi (233 km).
[1:2] 13 sn Horeb is another name for Sinai. “Horeb” occurs 9 times in the Book of Deuteronomy and “Sinai” only once (33:2). “Sinai” occurs 13 times in the Book of Exodus and “Horeb” only 3 times.
[1:2] 14 sn Kadesh Barnea. Possibly this refers to àAin Qudeis, about 50 mi (80 km) southwest of Beer Sheba, but more likely to àAin Qudeirat, 5 mi (8 km) NW of àAin Qudeis. See R. Cohen, “Did I Excavate Kadesh-Barnea?” BAR 7 (1981): 20-33.
[1:2] 15 sn Mount Seir is synonymous with Edom. “By way of Mount Seir” refers to the route from Horeb that ended up in Edom Cf. CEV “by way of the Mount Seir Road”; TEV “by way of the hill country of Edom.”
[1:3] 16 tn Heb “in” or “on.” Here there is a contrast between the ordinary time of eleven days (v. 2) and the actual time of forty years, so “not until” brings out that vast disparity.
[1:3] 17 sn The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.
[1:3] 18 sn The fortieth year would be 1406
[1:3] 19 tn Heb “according to all which.”
[1:4] 20 tn Heb “when he struck [or “smote”].”
[1:4] 21 sn See Deut 2:26–3:22.
[1:4] 23 sn Heshbon is probably modern Tell Hesban, about 7.5 mi (12 km) south southwest of Amman, Jordan.
[1:4] 25 sn Ashtaroth is probably Tell àAshtarah, about 22 mi (35 km) due east of the Sea of Galilee.
[1:4] 26 sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31).
[1:5] 27 tn Heb “this instruction”; KJV, NIV, NRSV “this law”; TEV “God’s laws and teachings.” The Hebrew noun תוֹרָה (torah) is derived from the verb יָרָה (yarah, “to teach”) and here it refers to the Book of Deuteronomy, not the Pentateuch as a whole.
[1:6] 28 tn Heb “lived”; “dwelled.”
[1:7] 29 tn Heb “turn”; NAB “Leave here”; NIV, TEV “Break camp.”
[1:7] 31 tn Heb “its dwelling places.”
[1:7] 32 tn Heb “the Arabah” (so ASV, NAB, NIV, NRSV).
[1:7] 33 tn Heb “lowlands” (so TEV) or “steppes”; NIV, CEV, NLT “the western foothills.”
[1:7] sn The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country.
[1:7] 34 sn The Hebrew term Negev means literally “desert” or “south” (so KJV, ASV). It refers to the area south of Beer Sheba and generally west of the Arabah Valley between the Dead Sea and the Gulf of Aqaba.
[1:8] 35 tn Heb “I have placed before you the land.”
[1:8] 36 tn Heb “the
[1:8] 37 tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.
[1:8] 38 tn Heb “fathers” (also in vv. 11, 21, 35).
[1:8] 39 tn Heb “their seed after them.”
[1:10] 40 tn Heb “multiplied you.”
[1:10] 41 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:11] 42 tn Heb “may he bless you.”
[1:13] 43 tn The Hebrew verb נְבֹנִים (nÿvonim, from בִּין [bin]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53).
[1:15] 44 tn Or “selected”; Heb “took.”
[1:16] 45 tn Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).
[1:16] 46 tn Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.
[1:16] 47 tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).
[1:16] 48 tn Heb “between a man and his brother.”
[1:16] 49 tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”
[1:17] 50 tn Heb “you,” and throughout the verse (cf. NASB, NRSV).
[1:17] 51 tn Heb “the small,” but referring to social status, not physical stature.
[1:20] 52 tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).
[1:21] 53 tn Heb “the
[1:21] 54 tn Or “has given you the land” (cf. NAB, NIV, NRSV).
[1:23] 55 tn Heb “the thing was good in my eyes.”
[1:23] 56 tn Or “selected” (so NIV, NRSV, TEV); Heb “took.”
[1:24] 57 tn Or “the Wadi Eshcol” (so NAB).
[1:24] sn The Eshcol Valley is a verdant valley near Hebron, still famous for its viticulture (cf. Num 13:22-23). The Hebrew name “Eshcol” means “trestle,” that is, the frame on which grape vines grow.
[1:25] 58 tn The Hebrew text includes “in their hand,” which is unnecessary and somewhat redundant in English style.
[1:26] 59 tn Heb “the mouth of the
[1:27] 60 tn Heb “in your tents,” that is, privately.
[1:28] 61 tn Heb “have caused our hearts to melt.”
[1:28] 62 tn Heb “greater.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “stronger,” NAB, NIV, NRSV; “bigger,” NASB).
[1:28] 63 tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:28] 64 tn Heb “we have seen.”
[1:28] 65 tn Heb “the sons of the Anakim.”
[1:28] sn Anakites were giant people (Num 13:33; Deut 2:10, 21; 9:2) descended from a certain Anak whose own forefather Arba founded the city of Kiriath Arba, i.e., Hebron (Josh 21:11).
[1:29] 66 tn Heb “do not tremble and do not be afraid.” Two synonymous commands are combined for emphasis.
[1:30] 67 tn The Hebrew participle indicates imminent future action here, though some English versions treat it as a predictive future (“will go ahead of you,” NCV; cf. also TEV, CEV).
[1:30] 68 tn Heb “according to all which he did for you in Egypt before your eyes.”
[1:31] 69 tn Heb “the
[1:34] 70 tn Heb “and swore,” i.e., made an oath or vow.
[1:35] 71 tn Heb “Not a man among these men.”
[1:36] 72 sn Caleb had, with Joshua, brought back to Israel a minority report from Canaan urging a conquest of the land, for he was confident of the
[1:36] 73 tn Heb “the
[1:38] 74 tn Heb “the one who stands before you”; NAB “your aide”; TEV “your helper.”
[1:38] 75 tn Heb “it”; the referent (the land) has been specified in the translation for clarity.
[1:39] 76 tn Heb “would be a prey.”
[1:39] 77 sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.
[1:40] 78 tn The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41).
[1:40] 79 tn Heb “the Reed Sea.” “Reed” is a better translation of the Hebrew סוּף (suf), traditionally rendered “red.” The name “Red Sea” is based on the LXX which referred to it as ἐρυθρᾶς θαλάσσης (eruqra" qalassh", “red sea”). Nevertheless, because the body of water in question is known in modern times as the Red Sea, this term was used in the translation. The part of the Red Sea in view here is not the one crossed in the exodus but its eastern arm, now known as the Gulf of Eilat or Gulf of Aqaba.
[1:43] 80 tn Heb “the mouth of the
[1:44] 81 tn Heb “in that hill country,” repeating the end of v. 43.
[1:44] 82 tn Heb “came out to meet.”
[1:44] 83 sn Hormah is probably Khirbet el-Meshash, 5.5 mi (9 km) west of Arad and 7.5 mi (12 km) SE of Beer Sheba. Its name is a derivative of the verb חָרָם (kharam, “to ban; to exterminate”). See Num 21:3.
[1:45] 84 tn Heb “the
[1:45] 85 tn Heb “did not hear your voice and did not turn an ear to you.”
[1:46] 86 tn Heb “like the days which you lived.” This refers to the rest of the forty-year period in the desert before Israel arrived in Moab.
[10:1] 87 tn The word “death” has been supplied in the translation for clarification.
[10:1] 89 tn Heb “a man of Issachar.”
[10:2] 90 tn Traditionally, “judged.”
[10:4] 91 sn The name Habboth Jair means “tent villages of Jair” in Hebrew.
[10:4] 92 tn Heb “they call them Havvoth Jair to this day – which are in the land of Gilead.”
[10:6] 93 tn Heb “in the eyes of the
[10:6] 94 tn Or “served;” or “followed.”
[10:6] 95 sn The Ashtars were local manifestations of the goddess Ashtar (i.e., Astarte).
[10:6] 96 map For location see Map1 A1; JP3 F3; JP4 F3.
[10:6] 97 tn Heb “the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines.”
[10:6] 98 tn Or “serve”; or “follow.”
[10:7] 99 tn Or “the
[10:7] 100 tn Heb “sold them into the hands of.”
[10:8] 101 tn Heb “shattered and crushed.” The repetition of similar sounding synonyms (רָעַץ [ra’ats] and רָצַץ [ratsats]) is for emphasis; רָצַץ appears in the Polel, adding further emphasis to the affirmation.
[10:8] 102 tn The phrase שְׁמֹנֶה עֶשְׂרֵה שָׁנָה (shemoneh ’esreh shanah) could be translated “eighteen years,” but this would be difficult after the reference to “that year.” It is possible that v. 8b is parenthetical, referring to an eighteen year long period of oppression east of the Jordan which culminated in hostilities against all Israel (including Judah, see v. 9) in the eighteenth year. It is simpler to translate the phrase as an ordinal number, though the context does not provide the point of reference. (See Gen 14:4-5 and R. G. Boling, Judges [AB], 191-92.) In this case, the following statement specifies which “Israelites” are in view.
[10:9] 103 tn Heb “the house of Ephraim.”
[10:9] 104 tn Or “Israel experienced great distress.” Perhaps here the verb has the nuance “hemmed in.”
[10:10] 105 tn Or “served”; or “followed.”
[10:12] 106 tc The translation follows the LXX which reads “Midian”; the Hebrew text has “Maon.”
[10:12] 107 tn The words “Did I not deliver you” are interpretive. The Hebrew text simply reads, “Is it not from Egypt…when they oppressed you?” Perhaps the incomplete sentence reflects the
[10:13] 109 tn Or “served”; or “followed.”
[10:14] 110 tn Heb “in your time of trouble.”
[10:15] 111 tn Heb “according to all whatever is good in your eyes.”
[10:15] 112 sn You do to us as you see fit, but deliver us today. The request seems contradictory, but it can be explained in one of two ways. They may be asking for relief from their enemies and direct discipline from God’s hand. Or they may mean, “In the future you can do whatever you like to us, but give us relief from what we’re suffering right now.”
[10:16] 113 tn Heb “from their midst.”
[10:16] 114 tn Or “served”; or “followed.”
[10:16] 115 tn Heb “And his spirit grew short [i.e., impatient] with the suffering of Israel.” The Hebrew noun נֶפֶשׁ (nefesh) also appears as the subject of the verb קָצַר (qatsar) in Num 21:4 (the Israelites grow impatient wandering in the wilderness), Judg 16:16 (Samson grows impatient with Delilah’s constant nagging), and Zech 11:8 (Zechariah grows impatient with the three negligent “shepherds”).
[10:17] 116 tn Or “were summoned;” or “were mustered.”
[10:18] 117 tn Heb “the people, the officers.”
[10:18] 118 tn Heb “Who is the man who will begin fighting.”
[11:19] 119 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] 120 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:25] 121 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] 122 tc A number of significant
[11:27] 123 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:27] 124 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:27] 125 tn Grk “the temple.”
[11:27] 126 tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.
[11:28] 127 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[11:30] 128 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] 129 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[11:33] 130 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] 131 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] 132 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] 133 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.
