Discovery BoxMark 11:12--12:12
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
[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).
