Discovery BoxMark 11:20--13:37
Context11:20 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, 1 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 2 also forgive you your sins.”
11:26 [[EMPTY]] 311:27 They came again to Jerusalem. 4 While Jesus 5 was walking in the temple courts, 6 the chief priests, the experts in the law, 7 and the elders came up to him 11:28 and said, “By what authority 8 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? 9 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 10 they answered Jesus, 11 “We don’t know.” 12 Then Jesus said to them, “Neither will I tell you 13 by what authority 14 I am doing these things.”
12:1 Then 15 he began to speak to them in parables: “A man planted a vineyard. 16 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 17 he leased it to tenant farmers 18 and went on a journey. 12:2 At harvest time he sent a slave 19 to the tenants to collect from them 20 his portion of the crop. 21 12:3 But 22 those tenants 23 seized his slave, 24 beat him, 25 and sent him away empty-handed. 26 12:4 So 27 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. 28 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 29 they seized him, 30 killed him, and threw his body 31 out of the vineyard. 32 12:9 What then will the owner of the vineyard do? He will come and destroy 33 those tenants and give the vineyard to others. 34 12:10 Have you not read this scripture:
‘The stone the builders rejected has become the cornerstone. 35
12:11 This is from the Lord, and it is marvelous in our eyes’?” 36
12:12 Now 37 they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So 38 they left him and went away. 39
12:13 Then 40 they sent some of the Pharisees 41 and Herodians 42 to trap him with his own words. 43 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 44 but teach the way of God in accordance with the truth. 45 Is it right 46 to pay taxes 47 to Caesar 48 or not? Should we pay or shouldn’t we?” 12:15 But he saw through their hypocrisy and said 49 to them, “Why are you testing me? Bring me a denarius 50 and let me look at it.” 12:16 So 51 they brought one, and he said to them, “Whose image 52 is this, and whose inscription?” They replied, 53 “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.” 54 And they were utterly amazed at him.
12:18 Sadducees 55 (who say there is no resurrection) 56 also came to him and asked him, 57 12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man 58 must marry 59 the widow and father children 60 for his brother.’ 61 12:20 There were seven brothers. The first one married, 62 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, 63 whose wife will she be? For all seven had married her.” 64 12:24 Jesus said to them, “Aren’t you deceived 65 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 66 in heaven. 12:26 Now as for the dead being raised, 67 have you not read in the book of Moses, in the passage about the bush, 68 how God said to him, ‘I am the God of Abraham, the 69 God of Isaac, and the God of Jacob’? 70 12:27 He is not the God of the dead but of the living. 71 You are badly mistaken!”
12:28 Now 72 one of the experts in the law 73 came and heard them debating. When he saw that Jesus 74 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 75 the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ 76 12:31 The second is: ‘Love your neighbor as yourself.’ 77 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. 78 12:33 And to love him with all your heart, with all your mind, and with all your strength 79 and to love your neighbor as yourself 80 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 81 say that the Christ 82 is David’s son? 83 12:36 David himself, by the Holy Spirit, said,
‘The Lord said to my lord, 84
“Sit at my right hand,
until I put your enemies under your feet.”’ 85
12:37 If David himself calls him ‘Lord,’ how can he be his son?” 86 And the large crowd was listening to him with delight.
12:38 In his teaching Jesus 87 also said, “Watch out for the experts in the law. 88 They like walking 89 around in long robes and elaborate greetings 90 in the marketplaces, 12:39 and the best seats in the synagogues 91 and the places of honor at banquets. 12:40 They 92 devour widows’ property, 93 and as a show make long prayers. These men will receive a more severe punishment.”
12:41 Then 94 he 95 sat down opposite the offering box, 96 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, 97 worth less than a penny. 12:43 He called his disciples and said to them, “I tell you the truth, 98 this poor widow has put more into the offering box 99 than all the others. 100 12:44 For they all gave out of their wealth. 101 But she, out of her poverty, put in what she had to live on, everything she had.” 102
13:1 Now 103 as Jesus 104 was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” 105 13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. 106 All will be torn down!” 107
13:3 So 108 while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, 109 and Andrew asked him privately, 13:4 “Tell us, when will these things 110 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 111 that no one misleads you. 13:6 Many will come in my name, saying, ‘I am he,’ 112 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. 113 13:8 For nation will rise up in arms 114 against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. 115 These are but the beginning of birth pains.
13:9 “You must watch out for yourselves. You will be handed over 116 to councils 117 and beaten in the synagogues. 118 You will stand before governors and kings 119 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, 120 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 121 parents and have them put to death. 13:13 You will be hated by everyone because of my name. 122 But the one who endures to the end will be saved. 123
13:14 “But when you see the abomination of desolation 124 standing where it should not be (let the reader understand), then those in Judea must flee 125 to the mountains. 13:15 The one on the roof 126 must not come down or go inside to take anything out of his house. 127 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 128 unlike anything that has happened 129 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 130 short. 13:21 Then 131 if anyone says to you, ‘Look, here is the Christ!’ 132 or ‘Look, there he is!’ do not believe him. 13:22 For false messiahs 133 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, 134 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. 135 13:26 Then everyone 136 will see the Son of Man arriving in the clouds 137 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. 138
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 139 that he is near, right at the door. 13:30 I tell you the truth, 140 this generation 141 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. 142
13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son 143 – except the Father. 13:33 Watch out! Stay alert! 144 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 145 in charge, assigning 146 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!”
[11:23] 1 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:25] 1 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] 1 tc A number of significant
[11:27] 1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:27] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:27] 3 tn Grk “the temple.”
[11:27] 4 tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.
[11:28] 1 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[11:30] 1 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] 1 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[11:33] 2 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] 3 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] 4 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] 5 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] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 2 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] 3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 4 sn The leasing of land to tenant farmers was common in this period.
[12:2] 1 tn See the note on the word “slave” in 10:44.
[12:2] 2 tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.
[12:2] 3 tn Grk “from the fruits of the vineyard.”
[12:3] 1 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[12:3] 2 tn Grk “But they”; the referent (the tenants, v. 1) has been specified in the translation for clarity.
[12:3] 3 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] 4 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] 5 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] 1 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[12:6] 1 tn Grk “one beloved son.” See comment at Mark 1:11.
[12:8] 1 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:8] 2 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[12:8] 4 sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.
[12:9] 1 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] 2 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] 1 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] 1 sn A quotation from Ps 118:22-23.
[12:12] 1 tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
[12:12] 2 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:12] 3 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] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 2 sn See the note on Pharisees in 2:16.
[12:13] 3 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] 4 tn Grk “trap him in word.”
[12:14] 1 tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”
[12:14] 2 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] 3 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] 4 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] 5 tn Or “the emperor” (“Caesar” is a title for the Roman emperor).
[12:15] 1 tn Grk “Aware of their hypocrisy he said.”
[12:15] 2 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] 1 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
[12:16] 2 tn Or “whose likeness.”
[12:16] 3 tn Grk “they said to him.”
[12:17] 1 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] 1 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] 2 sn This remark is best regarded as a parenthetical note by the author.
[12:18] 3 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[12:19] 1 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] 2 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[12:19] 3 tn Grk “raise up seed” (an idiom for fathering children).
[12:19] 4 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] 1 tn Grk “took a wife” (an idiom for marrying a woman).
[12:23] 1 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] 2 tn Grk “For the seven had her as wife.”
[12:24] 1 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
[12:25] 1 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] 1 tn Grk “Now as for the dead that they are raised.”
[12:26] 2 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[12:26] 3 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] 4 sn A quotation from Exod 3:6.
[12:27] 1 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] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[12:28] 2 tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:28] 3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:30] 1 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[12:30] 2 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] 1 sn A quotation from Lev 19:18.
[12:32] 1 sn A quotation from Deut 4:35.
[12:33] 1 sn A quotation from Deut 6:5.
[12:33] 2 sn A quotation from Lev 19:18.
[12:35] 1 tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:35] 2 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:35] 3 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] 1 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] 2 sn A quotation from Ps 110:1.
[12:37] 1 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] 1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:38] 2 tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:38] 3 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] 4 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[12:39] 1 sn See the note on synagogue in 1:21.
[12:40] 1 tn Grk “who,” continuing the sentence begun in v. 38.
[12:40] 2 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] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:41] 2 tc Most
[12:41] 3 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] 1 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] 1 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:43] 2 tn See the note on the term “offering box” in v. 41.
[12:43] 3 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] 1 tn Grk “out of what abounded to them.”
[12:44] 2 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] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:1] 3 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] 1 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] 2 tn Grk “not one stone will be left here on another which will not be thrown down.”
[13:3] 1 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[13:3] 2 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] 1 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.
[13:6] 1 tn That is, “I am the Messiah.”
[13:7] 1 tn Grk “it is not yet the end.”
[13:8] 1 tn For the translation “rise up in arms” see L&N 55.2.
[13:8] 2 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[13:9] 1 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] 2 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] 3 sn See the note on synagogue in 1:21.
[13:9] 4 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] 1 tn Grk “in that hour.”
[13:12] 1 tn Or “will rebel against.”
[13:13] 1 sn See 1 Cor 1:25-31.
[13:13] 2 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] 1 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] 2 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] 1 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] 2 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] 1 tn Traditionally, “tribulation.”
[13:19] 2 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
[13:21] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:21] 2 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[13:22] 1 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[13:24] 1 tn Traditionally, “tribulation.”
[13:25] 1 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] 2 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[13:27] 1 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[13:29] 1 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] 1 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[13:30] 2 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] 1 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] 1 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] 1 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.
