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馬可福音 12
Chinese Contemporary Bible (Traditional)

兇狠的佃戶

12 耶穌用比喻對他們說：「有人開闢了一個葡萄園，在四周築起籬笆，又在園中挖了一個榨酒池，建了一座瞭望臺，然後把葡萄園租給佃戶，就出遠門了。

2 「到葡萄成熟時，園主派一個奴僕去收取他該得的一份。 3 那些佃戶卻捉住那個奴僕，打了他一頓，使他空手而歸。

4 「園主又差另一個奴僕去。這一次，佃戶不但侮辱他，還把他打得頭破血流。 5 園主再派一個奴僕前往，他們卻把他殺掉了。園主後來派去的人不是挨打，就是被殺。 6 最後只剩下園主的愛子，園主就派他去，以為那些佃戶會尊重他的兒子。 7 這班佃戶卻彼此商量說，『這個就是園主的繼承人。來吧！我們殺掉他，產業就歸我們了。』

8 「於是他們抓住他，殺了他，把他拋到葡萄園外。 9 那麼，園主會採取什麼行動呢？他必定會來殺掉這些佃戶，把葡萄園轉給別人。 10 聖經上說，

『工匠丟棄的石頭已成了房角石。
11 這是主的作為，
在我們看來奇妙莫測。』

你們沒有讀過這經文嗎？」

12 他們聽出這比喻是針對他們說的，就想逮捕耶穌，但又害怕百姓，只好先離開了。

納稅給凱撒的問題

13 後來，他們派了幾個法利賽人和希律黨人到耶穌那裡，企圖利用祂所說的話設計陷害祂。

14 他們上前對耶穌說：「老師，我們知道你誠實無偽，不看人的情面，因為你不以貌取人，而是按真理傳上帝的道。那麼，向凱撒納稅對不對呢？ 15 我們該不該納呢？」耶穌看破他們的陰謀，就說：「你們為什麼試探我呢？拿一個銀幣來給我看。」

16 他們就拿來一個銀幣，耶穌問他們：「上面刻的是誰的像和名號？」

他們說：「凱撒的。」

17 耶穌說：「屬於凱撒的東西應該給凱撒，屬於上帝的東西應該給上帝。」

他們聽了這話，都很驚奇。

論復活

18 撒都該人向來不相信有復活的事，他們來問耶穌： 19 「老師，摩西為我們寫下律例，如果一個人死了，遺下妻子，又沒有兒女，他的兄弟就當娶嫂嫂，替哥哥傳宗接代。 20 有弟兄七人，老大結了婚，沒有孩子就死了。 21 二弟把大嫂娶過來，也沒有生孩子就死了，三弟也是一樣， 22 七個人都沒有留下孩子。最後，那女人也死了。 23 那麼，到復活的時候，她將是誰的妻子呢？因為七個人都娶過她。」

24 耶穌說：「你們弄錯了，因為你們不明白聖經，也不知道上帝的能力。 25 死人復活之後，將不娶也不嫁，就像天上的天使一樣。 26 關於死人復活的事，你們沒有讀過摩西書有關火中荊棘的記載嗎？上帝對摩西說，『我是亞伯拉罕的上帝，以撒的上帝，雅各的上帝。』 27 上帝不是死人的上帝，而是活人的上帝。你們大錯了！」

最大的誡命

28 有一位律法教師聽到他們的辯論，覺得耶穌的回答很精彩，就走過去問道：「誡命中哪一條最重要呢？」

29 耶穌回答道：「最重要的誡命是，『聽啊，以色列！主——我們的上帝是獨一的主。 30 你要全心、全情、全意、全力愛主——你的上帝』； 31 其次就是『要愛鄰如己』。再也沒有任何誡命比這兩條更重要了。」

32 那位律法教師說：「老師，你說得對，上帝只有一位，除祂以外，別無他神。 33 我們要全心、全意、全力愛祂，又要愛鄰如己。這樣做比獻什麼祭都好。」

34 耶穌見他答得很有智慧，就告訴他：「你離上帝的國不遠了。」此後，沒人再敢問耶穌問題了。

基督的身分

35 耶穌在聖殿裡教導的時候，問道：「律法教師為什麼說基督是大衛的後裔呢？ 36 大衛自己曾經受聖靈的感動，說，

『主對我主說，
你坐在我的右邊，
等我使你的仇敵伏在你腳下。』

37 既然大衛自己稱基督為主，基督又怎能是大衛的後裔呢？」百姓聽得津津有味。 38 耶穌又教導他們，說：「你們要提防律法教師，他們愛穿著長袍招搖過市，喜歡人們在大街上問候他們， 39 又喜歡會堂裡的上座和宴席中的首位。 40 他們侵吞寡婦的財產，還假意做冗長的禱告。這種人必受到更嚴厲的懲罰。」

窮寡婦的奉獻

41 然後，耶穌走到聖殿的奉獻箱對面坐下，看大家怎樣奉獻。很多財主奉獻了大量的錢。 42 後來一個窮寡婦來了，投進了相當於一文錢的兩個小銅錢。 43 耶穌叫門徒來，說：「我實在告訴你們，這位窮寡婦比其他人奉獻的都多， 44 因為他們不過奉獻了自己剩餘的，但這窮寡婦卻奉獻了她賴以為生的。」

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Mark 12
New English Translation

The Parable of the Tenants

12 Then[a] he began to speak to them in parables: “A man planted a vineyard.[b] He put a fence around it, dug a pit for its winepress, and built a watchtower. Then[c] he leased it to tenant farmers[d] and went on a journey. 2 At harvest time he sent a slave[e] to the tenants to collect from them[f] his portion of the crop.[g] 3 But[h] those tenants[i] seized his slave,[j] beat him,[k] and sent him away empty-handed.[l] 4 So[m] he sent another slave to them again. This one they struck on the head and treated outrageously. 5 He sent another, and that one they killed. This happened to many others, some of whom were beaten, others killed. 6 He had one left, his one dear son.[n] Finally he sent him to them, saying, ‘They will respect my son.’ 7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’ 8 So[o] they seized him,[p] killed him, and threw his body[q] out of the vineyard.[r] 9 What then will the owner of the vineyard do? He will come and destroy[s] those tenants and give the vineyard to others.[t] 10 Have you not read this scripture:

‘The stone the builders rejected has become the cornerstone.[u]
11 This is from the Lord, and it is marvelous in our eyes’?”[v]

12 Now[w] they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So[x] they left him and went away.[y]

Paying Taxes to Caesar

13 Then[z] they sent some of the Pharisees[aa] and Herodians[ab] to trap him with his own words.[ac] 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[ad] but teach the way of God in accordance with the truth.[ae] Is it right[af] to pay taxes[ag] to Caesar[ah] or not? Should we pay or shouldn’t we?” 15 But he saw through their hypocrisy and said[ai] to them, “Why are you testing me? Bring me a denarius[aj] and let me look at it.” 16 So[ak] they brought one, and he said to them, “Whose image[al] is this, and whose inscription?” They replied,[am] “Caesar’s.” 17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.”[an] And they were utterly amazed at him.

Marriage and the Resurrection

18 Sadducees[ao] (who say there is no resurrection)[ap] also came to him and asked him,[aq] 19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man[ar] must marry[as] the widow and father children[at] for his brother.’[au] 20 There were seven brothers. The first one married,[av] and when he died he had no children. 21 The second married her and died without any children, and likewise the third. 22 None of the seven had children. Finally, the woman died too. 23 In the resurrection, when they rise again,[aw] whose wife will she be? For all seven had married her.”[ax] 24 Jesus said to them, “Aren’t you deceived[ay] for this reason, because you don’t know the scriptures or the power of God? 25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels[az] in heaven. 26 Now as for the dead being raised,[ba] have you not read in the book of Moses, in the passage about the bush,[bb] how God said to him, ‘I am the God of Abraham, the[bc] God of Isaac, and the God of Jacob’?[bd] 27 He is not the God of the dead but of the living.[be] You are badly mistaken!”

The Greatest Commandment

28 Now[bf] one of the experts in the law[bg] came and heard them debating. When he saw that Jesus[bh] answered them well, he asked him, “Which commandment is the most important of all?” 29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. 30 Love[bi] the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’[bj] 31 The second is: ‘Love your neighbor as yourself.’[bk] There is no other commandment greater than these.” 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.[bl] 33 And to love him with all your heart, with all your mind, and with all your strength[bm] and to love your neighbor as yourself[bn] is more important than all burnt offerings and sacrifices.” 34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.”[bo] Then no one dared any longer to question him.

The Messiah: David’s Son and Lord

35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law[bp] say that the Christ[bq] is David’s son?[br] 36 David himself, by the Holy Spirit, said,

‘The Lord said to my lord,[bs]
“Sit at my right hand,
until I put your enemies under your feet.”’[bt]

37 If David himself calls him ‘Lord,’ how can he be his son?”[bu] And the large crowd was listening to him with delight.

Warnings About Experts in the Law

38 In his teaching Jesus[bv] also said, “Watch out for the experts in the law.[bw] They like walking[bx] around in long robes and elaborate greetings[by] in the marketplaces,[bz] 39 and the best seats in the synagogues[ca] and the places of honor at banquets. 40 They[cb] devour widows’ property,[cc] and as a show make long prayers. These men will receive a more severe punishment.”

The Widow’s Offering

41 Then[cd] he[ce] sat down opposite the offering box,[cf] and watched the crowd putting coins into it. Many rich people were throwing in large amounts. 42 And a poor widow came and put in two small copper coins,[cg] worth less than a penny. 43 He called his disciples and said to them, “I tell you the truth,[ch] this poor widow has put more into the offering box[ci] than all the others.[cj] 44 For they all gave out of their wealth.[ck] But she, out of her poverty, put in what she had to live on, everything she had.”[cl]

Footnotes

  1. Mark 12:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Mark 12:1 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.
  3. Mark 12:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  4. Mark 12:1 sn The leasing of land to tenant farmers was common in this period.
  5. Mark 12:2 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.
  6. Mark 12:2 tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.
  7. Mark 12:2 tn Grk “from the fruits of the vineyard.”
  8. Mark 12:3 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  9. Mark 12:3 tn Grk “But they”; the referent (the tenants, v. 1) has been specified in the translation for clarity.
  10. Mark 12:3 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.
  11. Mark 12:3 sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
  12. Mark 12:3 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit—and thus neither was the nation of Israel.
  13. Mark 12:4 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
  14. Mark 12:6 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.
  15. Mark 12:8 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
  16. Mark 12:8 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
  17. Mark 12:8 tn Grk “him.”
  18. Mark 12:8 sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.
  19. Mark 12:9 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.
  20. Mark 12:9 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.
  21. Mark 12:10 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 (kephalē gōnias) 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.
  22. Mark 12:11 sn A quotation from Ps 118:22-23.
  23. Mark 12:12 tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
  24. Mark 12:12 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
  25. Mark 12:12 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).
  26. Mark 12:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  27. Mark 12:13 sn See the note on Pharisees in 2:16.
  28. Mark 12:13 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.
  29. Mark 12:13 tn Grk “trap him in word.”
  30. Mark 12:14 tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”
  31. Mark 12:14 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.
  32. Mark 12:14 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.
  33. Mark 12:14 tn According to L&N 57.180 the term κῆνσος (kēnsos) 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.
  34. Mark 12:14 tn Or “the emperor” (“Caesar” is a title for the Roman emperor).
  35. Mark 12:15 tn Grk “Aware of their hypocrisy he said.”
  36. Mark 12:15 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 (dēnarion) 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.
  37. Mark 12:16 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
  38. Mark 12:16 tn Or “whose likeness.”sn In this passage Jesus points to the image (Grk εἰκών, eikōn) 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.
  39. Mark 12:16 tn Grk “they said to him.”
  40. Mark 12:17 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.
  41. Mark 12:18 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.
  42. Mark 12:18 sn This remark is best regarded as a parenthetical note by the author.
  43. Mark 12:18 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  44. Mark 12:19 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).
  45. Mark 12:19 tn The use of ἵνα (hina) with imperatival force is unusual (BDF §470.1).
  46. Mark 12:19 tn Grk “raise up seed” (an idiom for fathering children).
  47. Mark 12:19 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.
  48. Mark 12:20 tn Grk “took a wife” (an idiom for marrying a woman).
  49. Mark 12:23 tc The words “when they rise again” are missing from several significant witnesses (א B C D L W Δ Ψ 33 579 892 c r1 k syp co). They are included in A Θ ƒ1,(13) M lat sys,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other mss most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see TCGNT 93), and therefore most probably authentic to Mark’s Gospel.
  50. Mark 12:23 tn Grk “For the seven had her as wife.”
  51. Mark 12:24 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
  52. Mark 12:25 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).
  53. Mark 12:26 tn Grk “Now as for the dead that they are raised.”
  54. Mark 12:26 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
  55. Mark 12:26 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.
  56. Mark 12:26 sn A quotation from Exod 3:6.
  57. Mark 12:27 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.
  58. Mark 12:28 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  59. Mark 12:28 tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.
  60. Mark 12:28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  61. Mark 12:30 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
  62. Mark 12:30 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.
  63. Mark 12:31 sn A quotation from Lev 19:18.
  64. Mark 12:32 sn A quotation from Deut 4:35.
  65. Mark 12:33 sn A quotation from Deut 6:5.
  66. Mark 12:33 sn A quotation from Lev 19:18.
  67. Mark 12:34 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
  68. Mark 12:35 tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.
  69. Mark 12:35 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.
  70. Mark 12:35 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.
  71. Mark 12:36 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.
  72. Mark 12:36 sn A quotation from Ps 110:1.
  73. Mark 12:37 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).
  74. Mark 12:38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  75. Mark 12:38 tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.
  76. Mark 12:38 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.
  77. Mark 12:38 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
  78. Mark 12:38 sn See the note on marketplaces in Mark 6:56.
  79. Mark 12:39 sn See the note on synagogue in 1:21.
  80. Mark 12:40 tn Grk “who,” continuing the sentence begun in v. 38.
  81. Mark 12:40 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).
  82. Mark 12:41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  83. Mark 12:41 tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ ƒ1,13 33 2542 M lat), have ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.
  84. Mark 12:41 tn On the term γαζοφυλάκιον (gazophulakion), 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).
  85. Mark 12:42 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.
  86. Mark 12:43 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  87. Mark 12:43 tn See the note on the term “offering box” in v. 41.
  88. Mark 12:43 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.
  89. Mark 12:44 tn Grk “out of what abounded to them.”
  90. Mark 12:44 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.
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Mark 12
New International Version

The Parable of the Tenants(A)

12 Jesus then began to speak to them in parables: “A man planted a vineyard.(B) He put a wall around it, dug a pit for the winepress and built a watchtower. Then he rented the vineyard to some farmers and moved to another place. 2 At harvest time he sent a servant to the tenants to collect from them some of the fruit of the vineyard. 3 But they seized him, beat him and sent him away empty-handed. 4 Then he sent another servant to them; they struck this man on the head and treated him shamefully. 5 He sent still another, and that one they killed. He sent many others; some of them they beat, others they killed.

6 “He had one left to send, a son, whom he loved. He sent him last of all,(C) saying, ‘They will respect my son.’

7 “But the tenants said to one another, ‘This is the heir. Come, let’s kill him, and the inheritance will be ours.’ 8 So they took him and killed him, and threw him out of the vineyard.

9 “What then will the owner of the vineyard do? He will come and kill those tenants and give the vineyard to others. 10 Haven’t you read this passage of Scripture:

“‘The stone the builders rejected
    has become the cornerstone;(D)
11 the Lord has done this,
    and it is marvelous in our eyes’[a]?”(E)

12 Then the chief priests, the teachers of the law and the elders looked for a way to arrest him because they knew he had spoken the parable against them. But they were afraid of the crowd;(F) so they left him and went away.(G)

Paying the Imperial Tax to Caesar(H)

13 Later they sent some of the Pharisees and Herodians(I) to Jesus to catch him(J) in his words. 14 They came to him and said, “Teacher, we know that you are a man of integrity. You aren’t swayed by others, because you pay no attention to who they are; but you teach the way of God in accordance with the truth. Is it right to pay the imperial tax[b] to Caesar or not? 15 Should we pay or shouldn’t we?”

But Jesus knew their hypocrisy. “Why are you trying to trap me?” he asked. “Bring me a denarius and let me look at it.” 16 They brought the coin, and he asked them, “Whose image is this? And whose inscription?”

“Caesar’s,” they replied.

17 Then Jesus said to them, “Give back to Caesar what is Caesar’s and to God what is God’s.”(K)

And they were amazed at him.

Marriage at the Resurrection(L)

18 Then the Sadducees,(M) who say there is no resurrection,(N) came to him with a question. 19 “Teacher,” they said, “Moses wrote for us that if a man’s brother dies and leaves a wife but no children, the man must marry the widow and raise up offspring for his brother.(O) 20 Now there were seven brothers. The first one married and died without leaving any children. 21 The second one married the widow, but he also died, leaving no child. It was the same with the third. 22 In fact, none of the seven left any children. Last of all, the woman died too. 23 At the resurrection[c] whose wife will she be, since the seven were married to her?”

24 Jesus replied, “Are you not in error because you do not know the Scriptures(P) or the power of God? 25 When the dead rise, they will neither marry nor be given in marriage; they will be like the angels in heaven.(Q) 26 Now about the dead rising—have you not read in the Book of Moses, in the account of the burning bush, how God said to him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’[d]?(R) 27 He is not the God of the dead, but of the living. You are badly mistaken!”

The Greatest Commandment(S)

28 One of the teachers of the law(T) came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, “Of all the commandments, which is the most important?”

29 “The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord our God, the Lord is one.[e] 30 Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’[f](U) 31 The second is this: ‘Love your neighbor as yourself.’[g](V) There is no commandment greater than these.”

32 “Well said, teacher,” the man replied. “You are right in saying that God is one and there is no other but him.(W) 33 To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices.”(X)

34 When Jesus saw that he had answered wisely, he said to him, “You are not far from the kingdom of God.”(Y) And from then on no one dared ask him any more questions.(Z)

Whose Son Is the Messiah?(AA)(AB)

35 While Jesus was teaching in the temple courts,(AC) he asked, “Why do the teachers of the law say that the Messiah is the son of David?(AD) 36 David himself, speaking by the Holy Spirit,(AE) declared:

“‘The Lord said to my Lord:
    “Sit at my right hand
until I put your enemies
    under your feet.”’[h](AF)

37 David himself calls him ‘Lord.’ How then can he be his son?”

The large crowd(AG) listened to him with delight.

Warning Against the Teachers of the Law

38 As he taught, Jesus said, “Watch out for the teachers of the law. They like to walk around in flowing robes and be greeted with respect in the marketplaces, 39 and have the most important seats in the synagogues and the places of honor at banquets.(AH) 40 They devour widows’ houses and for a show make lengthy prayers. These men will be punished most severely.”

The Widow’s Offering(AI)

41 Jesus sat down opposite the place where the offerings were put(AJ) and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts. 42 But a poor widow came and put in two very small copper coins, worth only a few cents.

43 Calling his disciples to him, Jesus said, “Truly I tell you, this poor widow has put more into the treasury than all the others. 44 They all gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on.”(AK)

Footnotes

  1. Mark 12:11 Psalm 118:22,23
  2. Mark 12:14 A special tax levied on subject peoples, not on Roman citizens
  3. Mark 12:23 Some manuscripts resurrection, when people rise from the dead,
  4. Mark 12:26 Exodus 3:6
  5. Mark 12:29 Or The Lord our God is one Lord
  6. Mark 12:30 Deut. 6:4,5
  7. Mark 12:31 Lev. 19:18
  8. Mark 12:36 Psalm 110:1
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Marcos 12
Traducción en lenguaje actual

La viña alquilada

12 Jesús comenzó por ponerles el siguiente ejemplo:

«Un hombre sembró una viña y construyó un cerco alrededor de ella. También preparó un lugar para hacer vino con las uvas que cosechara, y construyó una torre para vigilar el terreno. Luego, alquiló la viña a unos hombres y se fue de viaje.

2 »Cuando llegó el tiempo de la cosecha, el dueño de la viña envió a un sirviente para pedir la parte de la cosecha que le correspondía. 3 Pero los que alquilaron la viña golpearon al sirviente y lo enviaron con las manos vacías.

4 »El dueño volvió a enviar a otro sirviente, pero los hombres lo insultaron y lo golpearon en la cabeza.

5 »Envió luego a un tercer sirviente, y a ése lo mataron. Después envió a muchos otros sirvientes; a unos los golpearon y a otros los mataron.

6 »Sólo le quedaba su hijo, a quien amaba mucho. Finalmente decidió enviarlo, pues pensó: “A mi hijo sí lo respetarán”.

7 »Pero los hombres que alquilaron la viña se dijeron unos a otros: “Este muchacho es el que heredará la viña cuando el dueño muera. Vamos a matarlo; así nos quedaremos con todo.”

8 »Entonces los hombres agarraron al muchacho, lo mataron y arrojaron su cuerpo fuera del terreno.

9 »¿Qué piensan ustedes que hará el dueño de la viña? Yo se lo voy a decir: irá a la viña, matará a esos hombres, y luego dará la viña a otras personas.

10 »¿No recuerdan lo que dice la Biblia?:

“La piedra que rechazaron
los constructores del templo
es ahora la piedra principal.
11 Esto nos deja maravillados,
pues Dios es quien lo hizo.”»

12 Los sacerdotes principales, los maestros de la Ley y los líderes del país se dieron cuenta de que Jesús había hecho esa comparación para hablar de ellos, y quisieron arrestarlo. Pero no se atrevieron a hacerlo porque tenían miedo de la gente. Entonces lo dejaron y se fueron.

Una trampa para Jesús

13 Después mandaron a algunos de los fariseos y a unos partidarios del rey Herodes,[a] para ponerle a Jesús una trampa. 14 Ellos fueron y le dijeron:

—Maestro, sabemos que siempre dices la verdad. No te importa lo que digan los demás acerca de tus enseñanzas, porque siempre insistes en que debemos obedecer a Dios en todo. Dinos qué opinas. ¿Está bien que le paguemos impuestos al emperador de Roma?

15 Como Jesús sabía que ellos eran unos hipócritas, les respondió:

—¿Por qué quieren ponerme una trampa? Tráiganme una de las monedas que se usan para pagar el impuesto.

16 Entonces ellos le llevaron una moneda de plata, y Jesús les preguntó:

—¿De quién es la imagen que está en la moneda? ¿De quién es el nombre escrito en ella?

Ellos contestaron:

—Del emperador de Roma.

17 Jesús les dijo:

—Denle entonces al emperador lo que es del emperador, y a Dios lo que es de Dios.

Al escuchar la respuesta de Jesús, todos quedaron muy asombrados.

Los saduceos hablan con Jesús

18 Unos saduceos fueron a ver a Jesús y, como no creían que los muertos pueden volver a vivir, le preguntaron:

19 —Maestro, Moisés escribió que, si un hombre muere sin tener hijos con su esposa, el hermano de ese hombre debe casarse con esa mujer y tener hijos con ella. De acuerdo con la ley, esos hijos son del hermano muerto y llevan su nombre.

20 »Pues bien, aquí vivían siete hermanos. El mayor se casó, y tiempo después murió sin tener hijos. 21 Entonces el segundo hermano se casó con la mujer que dejó el mayor, pero al poco tiempo también él murió sin tener hijos. Con el tercer hermano pasó lo mismo. 22 Y así pasó con los siete hermanos. Finalmente, murió la mujer.

23 »Ahora bien, cuando Dios haga que todos los muertos vuelvan a vivir, ¿de quién será esposa esta mujer, si estuvo casada con los siete?

24 Jesús les contestó:

—Ustedes están equivocados. No saben lo que dice la Biblia, ni conocen el poder de Dios. 25 Cuando Dios haga que los muertos vuelvan a vivir, nadie se va a casar, porque todos serán como los ángeles del cielo. 26 Y en cuanto a si los muertos vuelven a vivir, ustedes pueden leer en la Biblia la historia de la zarza. Allí, Dios le dijo a Moisés: “Yo soy el Dios de Abraham, de Isaac y de Jacob, tus antepasados.” 27 Por tanto, Dios no es Dios de muertos, sino de vivos, pues para Dios todos ellos están vivos. ¡Qué equivocados están ustedes!

Los dos mandamientos más importantes

28 Uno de los maestros de la Ley escuchó la conversación entre Jesús y los saduceos. Al ver que Jesús les respondió muy bien, se acercó y le preguntó:

—¿Cuál es el mandamiento más importante de todos?

29 Jesús le contestó:

—El primero y más importante de los mandamientos es el que dice así: “¡Escucha, pueblo de Israel! Nuestro único Dios es el Dios de Israel. 30 Ama a tu Dios con todo lo que piensas, con todo lo que eres y con todo lo que vales.” 31 Y el segundo mandamiento en importancia es: “Cada uno debe amar a su prójimo, como se ama a sí mismo.” Ningún otro mandamiento es más importante que estos dos.

32 El maestro de la Ley le dijo:

—Muy bien, Maestro. Lo que dices es cierto: sólo Dios es nuestro dueño, y no hay otro como él. 33 Debemos amarlo con todo nuestro ser, y amar a los demás como nos amamos a nosotros mismos. Estos mandamientos son más importantes que cumplir con todos los ritos y deberes religiosos.

34 Como Jesús vio que el maestro de la Ley le dio una buena respuesta, le dijo:

—No estás lejos del reino de Dios.

Y nadie se atrevió a hacerle más preguntas.

La pregunta acerca del Mesías

35 Mientras enseñaba en el templo, Jesús preguntó:

«¿Por qué dicen los maestros de la Ley que el Mesías será de la familia del rey David? 36 Recuerden que el Espíritu Santo dijo lo siguiente a través de David:

“Dios le dijo a mi Señor el Mesías:
‘Siéntate a la derecha de mi trono,
hasta que yo derrote a tus enemigos.’”

37 »A ver, explíquenme: ¿Por qué el rey David llama Señor al Mesías? ¿Cómo puede el Mesías ser su descendiente? ¡Hasta David lo considera más importante que él mismo!»

Había allí mucha gente, y todos escuchaban a Jesús con agrado.

Jesús advierte a la gente y a sus discípulos

38 Jesús siguió enseñando y les dijo:

«¡Cuídense de los maestros de la Ley! A ellos les gusta vestirse como gente importante, y que en el mercado los saluden con mucho respeto. 39 Cuando van a una fiesta o a la sinagoga, les gusta ocupar los mejores asientos. 40 ¡Y son ellos los que roban las casas de las viudas, y luego hacen oraciones muy largas! Pero Dios los castigará más duro que a los demás.»

La ofrenda de la viuda pobre

41 Un día, Jesús estaba en el templo, y se sentó frente a las cajas de las ofrendas. Allí veía cómo la gente echaba dinero en ellas. Mucha gente rica echaba grandes cantidades de dinero. 42 En eso llegó una viuda pobre, y echó en una de las cajas dos moneditas de poquísimo valor. 43 Entonces Jesús dijo a sus discípulos:

—Les aseguro que esta viuda pobre dio más que todos los ricos. 44 Porque todos ellos dieron de lo que les sobraba, pero ella, que es tan pobre, dio todo lo que tenía para vivir.

Footnotes

  1. Marcos 12:13 Partidarios del rey Herodes: Véase la nota en 3.6.
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Mark 12
King James Version

12 And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country.

2 And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.

3 And they caught him, and beat him, and sent him away empty.

4 And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled.

5 And again he sent another; and him they killed, and many others; beating some, and killing some.

6 Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.

7 But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.'

8 And they took him, and killed him, and cast him out of the vineyard.

9 What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.

10 And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:

11 This was the Lord's doing, and it is marvellous in our eyes?

12 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.

13 And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words.

14 And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not?

15 Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it.

16 And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, Caesar's.

17 And Jesus answering said unto them, Render to Caesar the things that are Caesar's, and to God the things that are God's. And they marvelled at him.

18 Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying,

19 Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother.

20 Now there were seven brethren: and the first took a wife, and dying left no seed.

21 And the second took her, and died, neither left he any seed: and the third likewise.

22 And the seven had her, and left no seed: last of all the woman died also.

23 In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife.

24 And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God?

25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.

26 And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?

27 He is not the God of the dead, but the God of the living: ye therefore do greatly err.

28 And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?

29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:

30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.

31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

32 And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:

33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.

34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.

35 And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the son of David?

36 For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.

37 David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly.

38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,

39 And the chief seats in the synagogues, and the uppermost rooms at feasts:

40 Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation.

41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.

42 And there came a certain poor widow, and she threw in two mites, which make a farthing.

43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:

44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.

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