Mark 11:1--13:37 
Context11:1 Now 1 as they approached Jerusalem, 2 near Bethphage 3 and Bethany, at the Mount of Olives, 4 Jesus 5 sent two of his disciples 11:2 and said to them, “Go to the village ahead of you. 6 As soon as you enter it, you will find a colt tied there that has never been ridden. 7 Untie it and bring it here. 11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it 8 and will send it back here soon.’” 11:4 So 9 they went and found a colt tied at a door, outside in the street, and untied it. 11:5 Some people standing there said to them, “What are you doing, untying that colt?” 11:6 They replied as Jesus had told them, and the bystanders 10 let them go. 11:7 Then 11 they brought the colt to Jesus, threw their cloaks 12 on it, and he sat on it. 13 11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields. 11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! 14 Blessed is the one who comes in the name of the Lord! 15 11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!” 11:11 Then 16 Jesus 17 entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.
11:12 Now 18 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 19 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, 20 “May no one ever eat fruit from you again.” And his disciples heard it. 21
11:15 Then 22 they came to Jerusalem. 23 Jesus 24 entered the temple area 25 and began to drive out those who were selling and buying in the temple courts. 26 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 27 through the temple courts. 28 11:17 Then he began to teach 29 them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? 30 But you have turned it into a den 31 of robbers!” 32 11:18 The chief priests and the experts in the law 33 heard it and they considered how they could assassinate 34 him, for they feared him, because the whole crowd was amazed by his teaching. 11:19 When evening came, Jesus and his disciples 35 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, 36 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 37 also forgive you your sins.”
11:26 [[EMPTY]] 3811:27 They came again to Jerusalem. 39 While Jesus 40 was walking in the temple courts, 41 the chief priests, the experts in the law, 42 and the elders came up to him 11:28 and said, “By what authority 43 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? 44 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 45 they answered Jesus, 46 “We don’t know.” 47 Then Jesus said to them, “Neither will I tell you 48 by what authority 49 I am doing these things.”
12:1 Then 50 he began to speak to them in parables: “A man planted a vineyard. 51 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 52 he leased it to tenant farmers 53 and went on a journey. 12:2 At harvest time he sent a slave 54 to the tenants to collect from them 55 his portion of the crop. 56 12:3 But 57 those tenants 58 seized his slave, 59 beat him, 60 and sent him away empty-handed. 61 12:4 So 62 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. 63 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 64 they seized him, 65 killed him, and threw his body 66 out of the vineyard. 67 12:9 What then will the owner of the vineyard do? He will come and destroy 68 those tenants and give the vineyard to others. 69 12:10 Have you not read this scripture:
‘The stone the builders rejected has become the cornerstone. 70
12:11 This is from the Lord, and it is marvelous in our eyes’?” 71
12:12 Now 72 they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So 73 they left him and went away. 74
12:13 Then 75 they sent some of the Pharisees 76 and Herodians 77 to trap him with his own words. 78 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 79 but teach the way of God in accordance with the truth. 80 Is it right 81 to pay taxes 82 to Caesar 83 or not? Should we pay or shouldn’t we?” 12:15 But he saw through their hypocrisy and said 84 to them, “Why are you testing me? Bring me a denarius 85 and let me look at it.” 12:16 So 86 they brought one, and he said to them, “Whose image 87 is this, and whose inscription?” They replied, 88 “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.” 89 And they were utterly amazed at him.
12:18 Sadducees 90 (who say there is no resurrection) 91 also came to him and asked him, 92 12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man 93 must marry 94 the widow and father children 95 for his brother.’ 96 12:20 There were seven brothers. The first one married, 97 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, 98 whose wife will she be? For all seven had married her.” 99 12:24 Jesus said to them, “Aren’t you deceived 100 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 101 in heaven. 12:26 Now as for the dead being raised, 102 have you not read in the book of Moses, in the passage about the bush, 103 how God said to him, ‘I am the God of Abraham, the 104 God of Isaac, and the God of Jacob’? 105 12:27 He is not the God of the dead but of the living. 106 You are badly mistaken!”
12:28 Now 107 one of the experts in the law 108 came and heard them debating. When he saw that Jesus 109 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 110 the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ 111 12:31 The second is: ‘Love your neighbor as yourself.’ 112 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. 113 12:33 And to love him with all your heart, with all your mind, and with all your strength 114 and to love your neighbor as yourself 115 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 116 say that the Christ 117 is David’s son? 118 12:36 David himself, by the Holy Spirit, said,
‘The Lord said to my lord, 119
“Sit at my right hand,
until I put your enemies under your feet.”’ 120
12:37 If David himself calls him ‘Lord,’ how can he be his son?” 121 And the large crowd was listening to him with delight.
12:38 In his teaching Jesus 122 also said, “Watch out for the experts in the law. 123 They like walking 124 around in long robes and elaborate greetings 125 in the marketplaces, 12:39 and the best seats in the synagogues 126 and the places of honor at banquets. 12:40 They 127 devour widows’ property, 128 and as a show make long prayers. These men will receive a more severe punishment.”
12:41 Then 129 he 130 sat down opposite the offering box, 131 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, 132 worth less than a penny. 12:43 He called his disciples and said to them, “I tell you the truth, 133 this poor widow has put more into the offering box 134 than all the others. 135 12:44 For they all gave out of their wealth. 136 But she, out of her poverty, put in what she had to live on, everything she had.” 137
13:1 Now 138 as Jesus 139 was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” 140 13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. 141 All will be torn down!” 142
13:3 So 143 while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, 144 and Andrew asked him privately, 13:4 “Tell us, when will these things 145 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 146 that no one misleads you. 13:6 Many will come in my name, saying, ‘I am he,’ 147 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. 148 13:8 For nation will rise up in arms 149 against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. 150 These are but the beginning of birth pains.
13:9 “You must watch out for yourselves. You will be handed over 151 to councils 152 and beaten in the synagogues. 153 You will stand before governors and kings 154 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, 155 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 156 parents and have them put to death. 13:13 You will be hated by everyone because of my name. 157 But the one who endures to the end will be saved. 158
13:14 “But when you see the abomination of desolation 159 standing where it should not be (let the reader understand), then those in Judea must flee 160 to the mountains. 13:15 The one on the roof 161 must not come down or go inside to take anything out of his house. 162 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 163 unlike anything that has happened 164 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 165 short. 13:21 Then 166 if anyone says to you, ‘Look, here is the Christ!’ 167 or ‘Look, there he is!’ do not believe him. 13:22 For false messiahs 168 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, 169 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. 170 13:26 Then everyone 171 will see the Son of Man arriving in the clouds 172 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. 173
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 174 that he is near, right at the door. 13:30 I tell you the truth, 175 this generation 176 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. 177
13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son 178 – except the Father. 13:33 Watch out! Stay alert! 179 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 180 in charge, assigning 181 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!”
1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
3 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
4 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
5 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
6 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
7 tn Grk “a colt tied there on which no one of men has ever sat.”
8 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
9 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
10 tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.
11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
12 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
13 sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.
14 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
15 sn A quotation from Ps 118:25-26.
16 tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.
17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
18 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
19 tn Grk “anything.”
20 tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
21 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.
22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
23 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
24 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
25 tn Grk “the temple.”
sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
26 tn Grk “the temple.”
sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
27 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.
28 tn Grk “the temple.”
29 tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.
30 sn A quotation from Isa 56:7.
31 tn Or “a hideout” (see L&N 1.57).
32 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.
33 tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
34 tn Grk “how they could destroy him.”
35 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).
36 tn Grk “Truly (ἀμήν, amhn), I say to you.”
37 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.
38 tc A number of significant
39 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
40 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
41 tn Grk “the temple.”
42 tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.
43 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
44 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”).
sn The question is whether John’s ministry was of divine or human origin.
45 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
46 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.
47 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.
48 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.
49 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.
50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
51 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.
52 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
53 sn The leasing of land to tenant farmers was common in this period.
54 tn See the note on the word “slave” in 10:44.
sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.
55 tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.
56 tn Grk “from the fruits of the vineyard.”
57 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
58 tn Grk “But they”; the referent (the tenants, v. 1) has been specified in the translation for clarity.
59 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.
60 sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
61 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
62 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
63 tn Grk “one beloved son.” See comment at Mark 1:11.
sn The owner’s decision to send his one dear son represents God sending Jesus.
64 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
65 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
66 tn Grk “him.”
67 sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.
68 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.
69 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.
70 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.
sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 in Mark 12:10-11 is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
71 sn A quotation from Ps 118:22-23.
72 tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
73 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
74 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).
75 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
76 sn See the note on Pharisees in 2:16.
77 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.
78 tn Grk “trap him in word.”
79 tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”
80 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.
81 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.
82 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.
sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
83 tn Or “the emperor” (“Caesar” is a title for the Roman emperor).
84 tn Grk “Aware of their hypocrisy he said.”
85 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.
sn A denarius was a silver coin stamped with the image of the emperor and worth approximately one day’s wage for a laborer.
86 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
87 tn Or “whose likeness.”
sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
88 tn Grk “they said to him.”
89 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.
90 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.
91 sn This remark is best regarded as a parenthetical note by the author.
92 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
93 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).
94 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
95 tn Grk “raise up seed” (an idiom for fathering children).
96 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.
97 tn Grk “took a wife” (an idiom for marrying a woman).
98 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
99 tn Grk “For the seven had her as wife.”
100 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
101 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).
102 tn Grk “Now as for the dead that they are raised.”
103 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
104 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.
105 sn A quotation from Exod 3:6.
106 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.
107 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
108 tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.
109 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
110 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
111 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.
112 sn A quotation from Lev 19:18.
113 sn A quotation from Deut 4:35.
114 sn A quotation from Deut 6:5.
115 sn A quotation from Lev 19:18.
116 tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.
117 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 8:29.
118 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.
119 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.
120 sn A quotation from Ps 110:1.
121 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).
122 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
123 tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.
124 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.
125 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
126 sn See the note on synagogue in 1:21.
127 tn Grk “who,” continuing the sentence begun in v. 38.
128 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).
129 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
130 tc Most
131 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.
sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).
132 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.
133 tn Grk “Truly (ἀμήν, amhn), I say to you.”
134 tn See the note on the term “offering box” in v. 41.
135 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.
136 tn Grk “out of what abounded to them.”
137 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.
138 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
139 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
140 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.
141 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
142 tn Grk “not one stone will be left here on another which will not be thrown down.”
143 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
144 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.
145 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.
146 tn Or “Be on guard.”
147 tn That is, “I am the Messiah.”
148 tn Grk “it is not yet the end.”
149 tn For the translation “rise up in arms” see L&N 55.2.
150 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
151 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.
152 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.
153 sn See the note on synagogue in 1:21.
154 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.
155 tn Grk “in that hour.”
156 tn Or “will rebel against.”
157 sn See 1 Cor 1:25-31.
158 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.
159 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
160 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.
161 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.
162 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.
163 tn Traditionally, “tribulation.”
164 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
165 tn Grk “the days.”
166 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
167 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 8:29.
168 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
169 tn Traditionally, “tribulation.”
170 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.
171 tn Grk “they.”
172 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
173 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
174 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.
175 tn Grk “Truly (ἀμήν, amhn), I say to you.”
176 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.
177 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.
178 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.
179 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.
180 tn See the note on the word “slave” in 10:44.
181 tn Grk “giving.”
