Discovery BoxMark 11:12--15:39
Context11:12 Now 1 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 2 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, 3 “May no one ever eat fruit from you again.” And his disciples heard it. 4
11:15 Then 5 they came to Jerusalem. 6 Jesus 7 entered the temple area 8 and began to drive out those who were selling and buying in the temple courts. 9 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 10 through the temple courts. 11 11:17 Then he began to teach 12 them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? 13 But you have turned it into a den 14 of robbers!” 15 11:18 The chief priests and the experts in the law 16 heard it and they considered how they could assassinate 17 him, for they feared him, because the whole crowd was amazed by his teaching. 11:19 When evening came, Jesus and his disciples 18 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, 19 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 20 also forgive you your sins.”
11:26 [[EMPTY]] 2111:27 They came again to Jerusalem. 22 While Jesus 23 was walking in the temple courts, 24 the chief priests, the experts in the law, 25 and the elders came up to him 11:28 and said, “By what authority 26 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? 27 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 28 they answered Jesus, 29 “We don’t know.” 30 Then Jesus said to them, “Neither will I tell you 31 by what authority 32 I am doing these things.”
12:1 Then 33 he began to speak to them in parables: “A man planted a vineyard. 34 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 35 he leased it to tenant farmers 36 and went on a journey. 12:2 At harvest time he sent a slave 37 to the tenants to collect from them 38 his portion of the crop. 39 12:3 But 40 those tenants 41 seized his slave, 42 beat him, 43 and sent him away empty-handed. 44 12:4 So 45 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. 46 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 47 they seized him, 48 killed him, and threw his body 49 out of the vineyard. 50 12:9 What then will the owner of the vineyard do? He will come and destroy 51 those tenants and give the vineyard to others. 52 12:10 Have you not read this scripture:
‘The stone the builders rejected has become the cornerstone. 53
12:11 This is from the Lord, and it is marvelous in our eyes’?” 54
12:12 Now 55 they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So 56 they left him and went away. 57
12:13 Then 58 they sent some of the Pharisees 59 and Herodians 60 to trap him with his own words. 61 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 62 but teach the way of God in accordance with the truth. 63 Is it right 64 to pay taxes 65 to Caesar 66 or not? Should we pay or shouldn’t we?” 12:15 But he saw through their hypocrisy and said 67 to them, “Why are you testing me? Bring me a denarius 68 and let me look at it.” 12:16 So 69 they brought one, and he said to them, “Whose image 70 is this, and whose inscription?” They replied, 71 “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.” 72 And they were utterly amazed at him.
12:18 Sadducees 73 (who say there is no resurrection) 74 also came to him and asked him, 75 12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man 76 must marry 77 the widow and father children 78 for his brother.’ 79 12:20 There were seven brothers. The first one married, 80 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, 81 whose wife will she be? For all seven had married her.” 82 12:24 Jesus said to them, “Aren’t you deceived 83 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 84 in heaven. 12:26 Now as for the dead being raised, 85 have you not read in the book of Moses, in the passage about the bush, 86 how God said to him, ‘I am the God of Abraham, the 87 God of Isaac, and the God of Jacob’? 88 12:27 He is not the God of the dead but of the living. 89 You are badly mistaken!”
12:28 Now 90 one of the experts in the law 91 came and heard them debating. When he saw that Jesus 92 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 93 the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ 94 12:31 The second is: ‘Love your neighbor as yourself.’ 95 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. 96 12:33 And to love him with all your heart, with all your mind, and with all your strength 97 and to love your neighbor as yourself 98 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 99 say that the Christ 100 is David’s son? 101 12:36 David himself, by the Holy Spirit, said,
‘The Lord said to my lord, 102
“Sit at my right hand,
until I put your enemies under your feet.”’ 103
12:37 If David himself calls him ‘Lord,’ how can he be his son?” 104 And the large crowd was listening to him with delight.
12:38 In his teaching Jesus 105 also said, “Watch out for the experts in the law. 106 They like walking 107 around in long robes and elaborate greetings 108 in the marketplaces, 12:39 and the best seats in the synagogues 109 and the places of honor at banquets. 12:40 They 110 devour widows’ property, 111 and as a show make long prayers. These men will receive a more severe punishment.”
12:41 Then 112 he 113 sat down opposite the offering box, 114 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, 115 worth less than a penny. 12:43 He called his disciples and said to them, “I tell you the truth, 116 this poor widow has put more into the offering box 117 than all the others. 118 12:44 For they all gave out of their wealth. 119 But she, out of her poverty, put in what she had to live on, everything she had.” 120
13:1 Now 121 as Jesus 122 was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” 123 13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. 124 All will be torn down!” 125
13:3 So 126 while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, 127 and Andrew asked him privately, 13:4 “Tell us, when will these things 128 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 129 that no one misleads you. 13:6 Many will come in my name, saying, ‘I am he,’ 130 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. 131 13:8 For nation will rise up in arms 132 against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. 133 These are but the beginning of birth pains.
13:9 “You must watch out for yourselves. You will be handed over 134 to councils 135 and beaten in the synagogues. 136 You will stand before governors and kings 137 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, 138 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 139 parents and have them put to death. 13:13 You will be hated by everyone because of my name. 140 But the one who endures to the end will be saved. 141
13:14 “But when you see the abomination of desolation 142 standing where it should not be (let the reader understand), then those in Judea must flee 143 to the mountains. 13:15 The one on the roof 144 must not come down or go inside to take anything out of his house. 145 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 146 unlike anything that has happened 147 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 148 short. 13:21 Then 149 if anyone says to you, ‘Look, here is the Christ!’ 150 or ‘Look, there he is!’ do not believe him. 13:22 For false messiahs 151 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, 152 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. 153 13:26 Then everyone 154 will see the Son of Man arriving in the clouds 155 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. 156
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 157 that he is near, right at the door. 13:30 I tell you the truth, 158 this generation 159 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. 160
13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son 161 – except the Father. 13:33 Watch out! Stay alert! 162 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 163 in charge, assigning 164 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!”
14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law 165 were trying to find a way 166 to arrest Jesus 167 by stealth and kill him. 14:2 For they said, “Not during the feast, so there won’t be a riot among the people.” 168
14:3 Now 169 while Jesus 170 was in Bethany at the house of Simon the leper, reclining at the table, 171 a woman came with an alabaster jar 172 of costly aromatic oil 173 from pure nard. After breaking open the jar, she poured it on his head. 14:4 But some who were present indignantly said to one another, “Why this waste of expensive 174 ointment? 14:5 It 175 could have been sold for more than three hundred silver coins 176 and the money 177 given to the poor!” So 178 they spoke angrily to her. 14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me. 14:7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me! 179 14:8 She did what she could. She anointed my body beforehand for burial. 14:9 I tell you the truth, 180 wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
14:10 Then 181 Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. 182 14:11 When they heard this, they were delighted 183 and promised to give him money. 184 So 185 Judas 186 began looking for an opportunity to betray him.
14:12 Now 187 on the first day of the feast of 188 Unleavened Bread, when the Passover lamb is sacrificed, 189 Jesus’ 190 disciples said to him, “Where do you want us to prepare for you to eat the Passover?” 191 14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar 192 of water will meet you. Follow him. 14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’ 14:15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.” 14:16 So 193 the disciples left, went 194 into the city, and found things just as he had told them, 195 and they prepared the Passover.
14:17 Then, 196 when it was evening, he came to the house 197 with the twelve. 14:18 While they were at the table 198 eating, Jesus said, “I tell you the truth, 199 one of you eating with me will betray me.” 200 14:19 They were distressed, and one by one said to him, “Surely not I?” 14:20 He said to them, “It is one of the twelve, one who dips his hand 201 with me into the bowl. 202 14:21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”
14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.” 14:23 And after taking the cup and giving thanks, he gave it to them, and they all drank from it. 14:24 He said to them, “This is my blood, the blood 203 of the covenant, 204 that is poured out for many. 14:25 I tell you the truth, 205 I will no longer drink of the fruit 206 of the vine until that day when I drink it new in the kingdom of God.” 14:26 After singing a hymn, 207 they went out to the Mount of Olives.
14:27 Then 208 Jesus said to them, “You will all fall away, for it is written,
‘I will strike the shepherd,
and the sheep will be scattered.’ 209
14:28 But after I am raised, I will go ahead of you into Galilee.” 14:29 Peter said to him, “Even if they all fall away, I will not!” 14:30 Jesus said to him, “I tell you the truth, 210 today – this very night – before a rooster crows twice, you will deny me three times.” 14:31 But Peter 211 insisted emphatically, 212 “Even if I must die with you, I will never deny you.” And all of them said the same thing.
14:32 Then 213 they went to a place called Gethsemane, and Jesus 214 said to his disciples, “Sit here while I pray.” 14:33 He took Peter, James, 215 and John with him, and became very troubled and distressed. 14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.” 14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. 14:36 He said, “Abba, 216 Father, all things are possible for you. Take this cup 217 away from me. Yet not what I will, but what you will.” 14:37 Then 218 he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour? 14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 14:39 He went away again and prayed the same thing. 14:40 When he came again he found them sleeping; they could not keep their eyes open. 219 And they did not know what to tell him. 14:41 He came a third time and said to them, “Are you still sleeping and resting? 220 Enough of that! 221 The hour has come. Look, the Son of Man is betrayed into the hands of sinners. 14:42 Get up, let us go. Look! My betrayer 222 is approaching!”
14:43 Right away, while Jesus 223 was still speaking, Judas, one of the twelve, arrived. 224 With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law 225 and elders. 14:44 (Now the betrayer 226 had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) 227 14:45 When Judas 228 arrived, he went up to Jesus 229 immediately and said, “Rabbi!” and kissed 230 him. 14:46 Then they took hold of him 231 and arrested him. 14:47 One of the bystanders drew his sword and struck the high priest’s slave, 232 cutting off his ear. 14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? 233 14:49 Day after day I was with you, teaching in the temple courts, yet 234 you did not arrest me. But this has happened so that 235 the scriptures would be fulfilled.” 14:50 Then 236 all the disciples 237 left him and fled. 14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him, 14:52 but he ran off naked, 238 leaving his linen cloth behind.
14:53 Then 239 they led Jesus to the high priest, and all the chief priests and elders and experts in the law 240 came together. 14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He 241 was sitting with the guards 242 and warming himself by the fire. 14:55 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything. 14:56 Many gave false testimony against him, but their testimony did not agree. 14:57 Some stood up and gave this false testimony against him: 243 14:58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’” 14:59 Yet even on this point their testimony did not agree. 14:60 Then 244 the high priest stood up before them 245 and asked Jesus, “Have you no answer? What is this that they are testifying against you?” 14:61 But he was silent and did not answer. Again the high priest questioned him, 246 “Are you the Christ, 247 the Son of the Blessed One?” 14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand 248 of the Power 249 and coming with the clouds of heaven.” 250 14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 14:64 You have heard the blasphemy! What is your verdict?” 251 They all condemned him as deserving death. 14:65 Then 252 some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat 253 him.
14:66 Now 254 while Peter was below in the courtyard, one of the high priest’s slave girls 255 came by. 14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.” 14:68 But he denied it: 256 “I don’t even understand what you’re talking about!” 257 Then 258 he went out to the gateway, and a rooster crowed. 259 14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.” 14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be 260 one of them, because you are also a Galilean.” 14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!” 14:72 Immediately a rooster 261 crowed a second time. Then 262 Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. 263
15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law 264 and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 265 15:2 So 266 Pilate asked him, “Are you the king 267 of the Jews?” He replied, 268 “You say so.” 269 15:3 Then 270 the chief priests began to accuse him repeatedly. 15:4 So Pilate asked him again, 271 “Have you nothing to say? See how many charges they are bringing against you!” 15:5 But Jesus made no further reply, so that Pilate was amazed.
15:6 During the feast it was customary to release one prisoner to the people, 272 whomever they requested. 15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. 15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. 273 15:9 So Pilate asked them, 274 “Do you want me to release the king of the Jews for you?” 15:10 (For he knew that the chief priests had handed him over because of envy.) 275 15:11 But the chief priests stirred up the crowd to have him release 276 Barabbas instead. 15:12 So Pilate spoke to them again, 277 “Then what do you want me to do 278 with the one you call king of the Jews?” 15:13 They shouted back, “Crucify 279 him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!” 15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, 280 after he had Jesus flogged, 281 he handed him over 282 to be crucified.
15:16 So 283 the soldiers led him into the palace (that is, the governor’s residence) 284 and called together the whole cohort. 285 15:17 They put a purple cloak 286 on him and after braiding 287 a crown of thorns, 288 they put it on him. 15:18 They began to salute him: “Hail, king of the Jews!” 289 15:19 Again and again 290 they struck him on the head with a staff 291 and spit on him. Then they knelt down and paid homage to him. 15:20 When they had finished mocking 292 him, they stripped him of the purple cloak and put his own clothes back on him. Then 293 they led him away to crucify him. 294
15:21 The soldiers 295 forced 296 a passerby to carry his cross, 297 Simon of Cyrene, who was coming in from the country 298 (he was the father of Alexander and Rufus). 15:22 They brought Jesus 299 to a place called Golgotha 300 (which is translated, “Place of the Skull”). 301 15:23 They offered him wine mixed with myrrh, 302 but he did not take it. 15:24 Then 303 they crucified 304 him and divided his clothes, throwing dice 305 for them, to decide what each would take. 15:25 It was nine o’clock in the morning 306 when they crucified him. 15:26 The inscription 307 of the charge against him read, “The king of the Jews.” 15:27 And they crucified two outlaws with him, one on his right and one on his left. 15:28 [[EMPTY]] 308 15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days, 15:30 save yourself and come down from the cross!” 309 15:31 In the same way even the chief priests – together with the experts in the law 310 – were mocking him among themselves: 311 “He saved others, but he cannot save himself! 15:32 Let the Christ, 312 the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. 313
15:33 Now 314 when it was noon, 315 darkness came over the whole land 316 until three in the afternoon. 317 15:34 Around three o’clock 318 Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 319 15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” 320 15:36 Then someone ran, filled a sponge with sour wine, 321 put it on a stick, 322 and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!” 15:37 But Jesus cried out with a loud voice and breathed his last. 15:38 And the temple curtain 323 was torn in two, from top to bottom. 15:39 Now when the centurion, 324 who stood in front of him, saw how he died, 325 he said, “Truly this man was God’s Son!”
[11:12] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 3 tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[11:14] 4 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] 5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:15] 6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:15] 7 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[11:15] 8 tn Grk “the temple.”
[11:15] 9 tn Grk “the temple.”
[11:16] 10 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] 11 tn Grk “the temple.”
[11:17] 12 tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.
[11:17] 13 sn A quotation from Isa 56:7.
[11:17] 14 tn Or “a hideout” (see L&N 1.57).
[11:17] 15 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] 16 tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[11:18] 17 tn Grk “how they could destroy him.”
[11:19] 18 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] 19 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:25] 20 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] 21 tc A number of significant
[11:27] 22 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:27] 23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:27] 24 tn Grk “the temple.”
[11:27] 25 tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.
[11:28] 26 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[11:30] 27 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”).
[11:33] 28 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[11:33] 29 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] 30 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] 31 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] 32 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] 33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 34 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] 35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 36 sn The leasing of land to tenant farmers was common in this period.
[12:2] 37 tn See the note on the word “slave” in 10:44.
[12:2] 38 tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.
[12:2] 39 tn Grk “from the fruits of the vineyard.”
[12:3] 40 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[12:3] 41 tn Grk “But they”; the referent (the tenants, v. 1) has been specified in the translation for clarity.
[12:3] 42 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] 43 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] 44 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] 45 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[12:6] 46 tn Grk “one beloved son.” See comment at Mark 1:11.
[12:8] 47 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:8] 48 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[12:8] 50 sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.
[12:9] 51 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] 52 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] 53 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.
[12:11] 54 sn A quotation from Ps 118:22-23.
[12:12] 55 tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
[12:12] 56 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:12] 57 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] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 59 sn See the note on Pharisees in 2:16.
[12:13] 60 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] 61 tn Grk “trap him in word.”
[12:14] 62 tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”
[12:14] 63 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] 64 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] 65 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] 66 tn Or “the emperor” (“Caesar” is a title for the Roman emperor).
[12:15] 67 tn Grk “Aware of their hypocrisy he said.”
[12:15] 68 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.
[12:16] 69 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
[12:16] 70 tn Or “whose likeness.”
[12:16] 71 tn Grk “they said to him.”
[12:17] 72 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] 73 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] 74 sn This remark is best regarded as a parenthetical note by the author.
[12:18] 75 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[12:19] 76 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] 77 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[12:19] 78 tn Grk “raise up seed” (an idiom for fathering children).
[12:19] 79 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] 80 tn Grk “took a wife” (an idiom for marrying a woman).
[12:23] 81 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] 82 tn Grk “For the seven had her as wife.”
[12:24] 83 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
[12:25] 84 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] 85 tn Grk “Now as for the dead that they are raised.”
[12:26] 86 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[12:26] 87 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] 88 sn A quotation from Exod 3:6.
[12:27] 89 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] 90 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[12:28] 91 tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:28] 92 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:30] 93 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[12:30] 94 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] 95 sn A quotation from Lev 19:18.
[12:32] 96 sn A quotation from Deut 4:35.
[12:33] 97 sn A quotation from Deut 6:5.
[12:33] 98 sn A quotation from Lev 19:18.
[12:35] 99 tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:35] 100 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:35] 101 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] 102 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] 103 sn A quotation from Ps 110:1.
[12:37] 104 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] 105 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:38] 106 tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:38] 107 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] 108 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[12:39] 109 sn See the note on synagogue in 1:21.
[12:40] 110 tn Grk “who,” continuing the sentence begun in v. 38.
[12:40] 111 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] 112 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:41] 113 tc Most
[12:41] 114 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.
[12:42] 115 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] 116 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:43] 117 tn See the note on the term “offering box” in v. 41.
[12:43] 118 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] 119 tn Grk “out of what abounded to them.”
[12:44] 120 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] 121 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 122 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:1] 123 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] 124 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] 125 tn Grk “not one stone will be left here on another which will not be thrown down.”
[13:3] 126 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[13:3] 127 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] 128 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] 129 tn Or “Be on guard.”
[13:6] 130 tn That is, “I am the Messiah.”
[13:7] 131 tn Grk “it is not yet the end.”
[13:8] 132 tn For the translation “rise up in arms” see L&N 55.2.
[13:8] 133 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[13:9] 134 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] 135 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] 136 sn See the note on synagogue in 1:21.
[13:9] 137 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] 138 tn Grk “in that hour.”
[13:12] 139 tn Or “will rebel against.”
[13:13] 140 sn See 1 Cor 1:25-31.
[13:13] 141 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] 142 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] 143 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] 144 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] 145 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] 146 tn Traditionally, “tribulation.”
[13:19] 147 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
[13:20] 148 tn Grk “the days.”
[13:21] 149 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:21] 150 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[13:22] 151 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[13:24] 152 tn Traditionally, “tribulation.”
[13:25] 153 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] 155 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[13:27] 156 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[13:29] 157 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] 158 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[13:30] 159 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] 160 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] 161 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] 162 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.
[13:34] 163 tn See the note on the word “slave” in 10:44.
[14:1] 165 tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:1] 166 tn Grk “were seeking how.”
[14:1] 167 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:2] 168 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
[14:3] 169 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:3] 170 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:3] 171 sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[14:3] 172 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[14:3] 173 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.
[14:4] 174 tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.
[14:5] 175 tn Here γάρ (gar) has not been translated.
[14:5] 176 tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).
[14:5] 177 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
[14:5] 178 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[14:7] 179 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
[14:9] 180 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:10] 181 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:10] 182 tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.
[14:11] 183 sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
[14:11] 184 sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).
[14:11] 185 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[14:11] 186 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[14:12] 187 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:12] 188 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[14:12] 189 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
[14:12] 190 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[14:12] 191 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[14:13] 192 sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.
[14:16] 193 tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.
[14:16] 194 tn Grk “and came.”
[14:16] 195 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
[14:17] 196 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:17] 197 tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.
[14:18] 198 tn Grk “while they were reclined at the table.”
[14:18] 199 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:18] 200 tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”
[14:20] 201 tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.
[14:20] 202 sn One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[14:24] 203 tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[14:24] 204 tc Most
[14:25] 205 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:25] 206 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
[14:26] 207 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
[14:27] 208 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:27] 209 sn A quotation from Zech 13:7.
[14:30] 210 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:31] 211 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[14:31] 212 tn Grk “said emphatically.”
[14:32] 213 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:32] 214 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:33] 215 tn Grk “and James,” 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.
[14:36] 216 tn The word means “Father” in Aramaic.
[14:36] 217 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[14:37] 218 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:40] 219 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[14:41] 220 tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.
[14:41] 221 tc Codex D (with some support with minor variation from W Θ Ë13 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.
[14:42] 222 tn Grk “the one who betrays me.”
[14:43] 223 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:43] 224 tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.
[14:43] 225 tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:44] 226 tn Grk “the one who betrays him.”
[14:44] 227 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[14:45] 228 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[14:45] 229 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:45] 230 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[14:46] 231 tn Grk “put their hands on him.”
[14:47] 232 tn See the note on the word “slave” in 10:44.
[14:48] 233 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
[14:49] 234 tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.
[14:49] 235 tn Grk “But so that”; the verb “has happened” is implied.
[14:50] 236 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:50] 237 tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.
[14:52] 238 sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”
[14:53] 239 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:53] 240 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:54] 241 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:54] 242 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[14:57] 243 tn Grk “Some standing up gave false testimony against him, saying.”
[14:60] 244 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:60] 245 tn Grk “in the middle.”
[14:61] 246 tn Grk “questioned him and said to him.”
[14:61] 247 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[14:62] 248 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[14:62] 249 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[14:62] 250 sn An allusion to Dan 7:13.
[14:64] 251 tn Grk “What do you think?”
[14:65] 252 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:65] 253 tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.
[14:66] 254 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:66] 255 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[14:68] 256 tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[14:68] 257 tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).
[14:68] 258 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:68] 259 tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψc 067 Ë1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.
[14:70] 260 tn Grk “Truly you are.”
[14:72] 261 tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.
[14:72] 262 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:72] 263 tn Grk “he wept deeply.”
[15:1] 264 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[15:1] 265 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.
[15:2] 266 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
[15:2] 267 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[15:2] 268 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.
[15:2] 269 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).
[15:3] 270 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:4] 271 tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:6] 272 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[15:8] 273 tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”
[15:9] 274 tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:10] 275 sn This is a parenthetical note by the author.
[15:11] 276 tn Grk “to have him release for them.”
[15:12] 277 tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:12] 278 tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in
[15:13] 279 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[15:15] 280 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:15] 281 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
[15:15] 282 tn Or “delivered him up.”
[15:16] 283 tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.
[15:16] 284 tn Grk “(that is, the praetorium).”
[15:16] 285 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[15:17] 286 sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).
[15:17] 288 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[15:18] 289 tn Or “Long live the King of the Jews!”
[15:19] 290 tn The verb here has been translated as an iterative imperfect.
[15:19] 291 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[15:20] 292 tn The aorist tense is taken consummatively here.
[15:20] 293 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:20] 294 sn See the note on Crucify in 15:13.
[15:21] 295 tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.
[15:21] 296 tn Or “conscripted”; or “pressed into service.”
[15:21] 297 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.
[15:21] 298 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[15:22] 300 tn Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17.
[15:22] 301 sn The place called Golgotha (which is translated “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
[15:23] 302 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
[15:24] 303 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:24] 304 sn See the note on Crucify in 15:13.
[15:24] 305 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
[15:25] 306 tn Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.
[15:26] 307 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[15:28] 308 tc Most later
[15:30] 309 sn There is rich irony in the statement of those who were passing by, “Save yourself and come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31.
[15:31] 310 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[15:31] 311 tn Grk “Mocking him, the chief priests…said among themselves.”
[15:32] 312 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[15:32] 313 sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
[15:33] 314 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[15:33] 315 tn Grk “When the sixth hour had come.”
[15:33] 316 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
[15:33] 317 tn Grk “until the ninth hour.”
[15:34] 318 tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.
[15:34] 319 sn A quotation from Ps 22:1.
[15:35] 320 sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.
[15:36] 321 sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
[15:38] 323 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[15:39] 324 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
[15:39] 325 tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”
