12:12 Now 4 they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So 5 they left him and went away. 6
14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law 7 were trying to find a way 8 to arrest Jesus 9 by stealth and kill him.
8:39 They answered him, 21 “Abraham is our father!” 22 Jesus replied, 23 “If you are 24 Abraham’s children, you would be doing 25 the deeds of Abraham. 8:40 But now you are trying 26 to kill me, a man who has told you 27 the truth I heard from God. Abraham did not do this! 28
11:54 Thus Jesus no longer went 32 around publicly 33 among the Judeans, 34 but went away from there to the region near the wilderness, to a town called Ephraim, 35 and stayed there with his disciples. 11:55 Now the Jewish feast of Passover 36 was near, and many people went up to Jerusalem 37 from the rural areas before the Passover to cleanse themselves ritually. 38 11:56 Thus they were looking for Jesus, 39 and saying to one another as they stood in the temple courts, 40 “What do you think? That he won’t come to the feast?” 11:57 (Now the chief priests and the Pharisees 41 had given orders that anyone who knew where Jesus 42 was should report it, so that they could arrest 43 him.) 44
1 tn Here καί (kai) has not been translated.
2 tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
3 tn Grk “how they could destroy him.”
4 tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
5 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
6 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).
7 tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
8 tn Grk “were seeking how.”
9 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
10 tn Or “accomplishes”; Grk “does.”
11 tn Grk “seek.”
12 sn Compare John 7:30 regarding the attempt to seize Jesus.
13 tn Grk “seed” (an idiom).
14 tn Grk “you are seeking.”
15 tn Grk “my word.”
16 tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.
17 tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of
18 tn Grk “The things which I have seen with the Father I speak about.”
19 tn Grk “and you.”
20 tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë1,13 33 565 892 Ï al lat sy). However, these
21 tn Grk “They answered and said to him.”
22 tn Or “Our father is Abraham.”
23 tn Grk “Jesus said to them.”
24 tc Although most
25 tc Some important
26 tn Grk “seeking.”
27 tn Grk “has spoken to you.”
28 tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.
29 tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì66 א A L W Ψ Ë1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì45 and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì45 and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.
30 tn Grk “they were seeking.”
31 tn Grk “he departed out of their hand.”
32 tn Grk “walked.”
33 tn Or “openly.”
34 tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.
35 tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.
36 tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek th" cwra") who had come to purify themselves ceremonially before the feast.
37 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
38 tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).
39 tn Grk “they were seeking Jesus.”
40 tn Grk “in the temple.”
41 tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.
42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
43 tn Or “could seize.”
44 sn This is a parenthetical note by the author.