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馬可福音 12
Chinese Standard Bible (Traditional)

葡萄園主的比喻

12 耶穌開始用比喻對他們說：「有一個人栽種了一個葡萄園，四面圍上籬笆，挖了一個榨酒池，蓋了一座守望樓，然後把葡萄園租給一些農夫，就出外旅行。 2 到了收穫的[a]季節，他就派了一個奴僕到那些農夫那裡去，好從他們收取葡萄園的果子。 3 但他們抓住那奴僕，打了他，叫他空手回去。 4 園主又派另一個奴僕到他們那裡去。那些農夫[b]打傷了他的頭，並且侮辱他[c]。 5 園主再派另一個去，他們把他殺了。另派了許多去，有的被打，有的被殺。

6 「那園主還有一位——是他的愛子。最後他差派兒子到他們那裡，說：『他們一定會尊重我的兒子。』

7 「可是那些農夫彼此說：『這是繼承人。來，我們把他殺了，那繼業就歸我們了。』 8 於是他們抓住他，把他殺了，並扔出葡萄園外。

9 「那麼，葡萄園的主人會做什麼呢？他會來除滅那些農夫，把葡萄園交給別人。 10 你們難道也沒有讀過這段經文嗎？

『工匠所棄絕的石頭，
它已經成了房角的頭塊石頭；
11 這是主所成就的，
在我們眼中實在奇妙！』[d]」

12 祭司長們、律法師們和長老們知道這比喻是針對他們而說的，就想拘捕耶穌。可是他們怕民眾，於是離開耶穌走了。

神與凱撒

13 後來，他們派了一些法利賽人和希律黨的人到耶穌那裡，要找話柄來陷害他。 14 那些人來對耶穌說：「老師，我們知道你是真誠的。你不顧忌任何人，因為你不看人的情面，而是按真理教導神的道[e]。請問，向凱撒納稅，可以不可以呢？我們該交還是不該交呢？」

15 耶穌看出他們的假意，就對他們說：「你們為什麼試探我呢？拿一個銀幣[f]來給我看。」 16 他們就拿來了。耶穌問他們：「這是誰的像和名號？」

他們回答說：「是凱撒的。」

17 耶穌對他們說：「凱撒的歸給凱撒；神的歸給神。」這使他們感到驚奇。

撒都該人與復活

18 接著，撒都該人來到耶穌那裡，他們一向說沒有復活的事。他們問耶穌，說： 19 「老師，摩西為我們寫道：如果一個人的兄弟死了，撇下妻子而沒有留下孩子，他就應該娶這婦人，為兄弟留後裔。[g] 20 曾經有兄弟七人，第一個娶了妻子，死去了，沒有留下後裔。 21 第二個娶了這寡婦，也死了，沒有留下後裔。第三個也一樣。 22 結果，兄弟七個都[h]沒有留下後裔。到了最後，這婦人也死了。 23 既然這七個人都娶過她為妻，在復活的時候，當他們復活了[i]，她將是誰的妻子呢？」

24 耶穌說：「你們之所以錯了，不就是因為你們不明白經上的話，也不明白神的大能嗎？ 25 當人從死人中復活以後，他們既不娶也不嫁，而是像諸天之上的天使一樣。 26 關於死人復活的事，你們難道沒有讀過摩西書『荊棘篇』上，神怎樣對摩西說的嗎？神說『我是亞伯拉罕的神、以撒的神、雅各的神。』[j] 27 神不是死人的神，而是活人的神[k]。你們完全錯了！」

最重要的誡命

28 有一個經文士前來，聽見他們辯論，見耶穌回答得好，就問耶穌：「所有的誡命中，哪一條是最重要的呢？」

29 耶穌回答：「[l]最重要的是：

『以色列啊，你當聽好！主——我們的神，是獨一的主。[m] 30 你要以全心、全靈、全意、全力愛主——你的神。[n]』[o]

31 「其次就是『要愛鄰如己。』[p]沒有別的誡命比這兩條更大的了。」

32 那經文士就對耶穌說：「不錯，老師，你真的講了：神只有一位，除他以外沒有別的神。 33 以全心、全智、[q]全力來愛神，並且要愛鄰如己，這是比所有的燔祭和各種祭祀都重要的。」

34 耶穌見他回答得有智慧，就對他說：「你離神的國不遠了。」於是，沒有人敢再質問耶穌了。

有關基督的問題

35 耶穌在聖殿裡教導人的時候問：「經文士們怎麼說基督是大衛的後裔呢？ 36 大衛藉著聖靈，自己說過：

『主對我主說：
你坐在我的右邊，
等我把你的敵人放在你的腳下[r]。』[s]

37 大衛自己稱基督為『主』，基督又怎麼會是大衛的後裔呢？」那一大群人都樂意聽耶穌講說。

要防備經文士

38 耶穌在他的教導中說：「你們要當心經文士們。他們喜歡穿著長袍走來走去，喜歡街市上的致敬問候， 39 又喜歡會堂裡的首位、宴席中的上座。 40 他們侵吞寡婦的家產，又假意做很長的禱告。這些人將受到更重的懲罰[t]。」

寡婦的奉獻

41 耶穌面對奉獻箱坐著，看眾人怎樣把錢投入奉獻箱裡。許多富有的人投進了很多錢。 42 有一個窮寡婦來，投進兩個小錢[u]，值一個銅幣[v]。 43 耶穌把他的門徒們召來，對他們說：「我確實地告訴你們：這窮寡婦所投入奉獻箱的，比所有的人投的更多。 44 因為大家是從自己的富餘中拿出來投進去；而這寡婦是從自己的缺乏中，把她所擁有的一切，就是她全部的養生費用都投進去了。」

Footnotes

  1. 馬可福音 12:2 收穫的——輔助詞語。
  2. 馬可福音 12:4 有古抄本附「用石頭砸他，」。
  3. 馬可福音 12:4 有古抄本附「把他趕了回去」。
  4. 馬可福音 12:11 《詩篇》118:22-23。
  5. 馬可福音 12:14 道——或譯作「路」。
  6. 馬可福音 12:15 銀幣——原文為「得拿利」。1得拿利=約1日工資的羅馬銀幣。
  7. 馬可福音 12:19 《申命記》25:5。
  8. 馬可福音 12:22 有古抄本附「娶過她，而」。
  9. 馬可福音 12:23 有古抄本沒有「當他們復活以後」。
  10. 馬可福音 12:26 《出埃及記》3:6,15-16。
  11. 馬可福音 12:27 有古抄本沒有「神」。
  12. 馬可福音 12:29 有古抄本附「所有誡命中」。
  13. 馬可福音 12:29 《申命記》6:4。
  14. 馬可福音 12:30 《申命記》6:5；《約書亞記》22:5。
  15. 馬可福音 12:30 有古抄本附「這是最重要的誡命。」
  16. 馬可福音 12:31 《利未記》19:18。
  17. 馬可福音 12:33 有古抄本附「全靈、」。
  18. 馬可福音 12:36 有古抄本附「做腳凳」。
  19. 馬可福音 12:36 《詩篇》110:1。
  20. 馬可福音 12:40 懲罰——或譯作「審判」。
  21. 馬可福音 12:42 兩個小錢——原文為「2雷普頓」。1雷普頓=約1/128日工資的希臘小銅幣。
  22. 馬可福音 12:42 銅幣——原文為「柯錐特」。1柯錐特=約1/64日工資的羅馬銅幣。
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Marcos 12
La Biblia de las Américas

Parábola de los labradores malvados

12 (A)Entonces comenzó a hablarles en parábolas(B): Un hombre plantó una viña y la cercó con un muro[a], cavó un estanque debajo del lagar y edificó una torre(C); la arrendó a labradores y se fue de viaje. 2 Al tiempo de la vendimia envió un siervo a los labradores para recibir de los labradores su parte de los frutos de la viña. 3 Pero ellos, echándole mano, lo golpearon y lo enviaron con las manos vacías. 4 De nuevo les mandó otro siervo, y a él lo hirieron en la cabeza y lo trataron vergonzosamente. 5 Y envió a otro y a este lo mataron; y así con otros muchos, golpeando a unos y matando a otros. 6 Todavía le quedaba[b] uno, un hijo amado; y les envió a este último, diciendo: «Respetarán a mi hijo». 7 Pero aquellos labradores se dijeron entre sí: «Este es el heredero; ¡venid, matémosle, y la heredad será nuestra!». 8 Y echándole mano, lo mataron y lo arrojaron fuera de la viña. 9 ¿Qué hará, entonces, el dueño[c] de la viña? Vendrá y destruirá a los labradores, y dará la viña a otros. 10 ¿Ni aun esta Escritura habéis leído:

«La piedra que desecharon los constructores,
esa, en piedra angular[d] se ha convertido(D);
11 esto fue hecho de parte del Señor,
y es maravilloso a nuestros ojos(E)»?

12 Y procuraban prenderle(F), pero temían a la multitud, porque comprendieron que contra ellos había dicho la parábola. Y dejándole, se fueron(G).

El pago del impuesto al César

13 (H)Y le enviaron* algunos de los fariseos y de los herodianos(I) para sorprenderle en alguna palabra(J). 14 Y cuando ellos llegaron*, le dijeron*: Maestro, sabemos que eres veraz y que no buscas el favor[e] de nadie, porque eres imparcial[f], y enseñas el camino de Dios con verdad. ¿Es lícito pagar[g] impuesto al César, o no? 15 ¿Pagaremos[h] o no pagaremos[i]? Pero Él, dándose cuenta de su hipocresía, les dijo: ¿Por qué me estáis poniendo a prueba? Traedme un denario[j] para verlo. 16 Se lo trajeron, y Él les dijo*: ¿De quién es esta imagen y la inscripción? Y ellos le dijeron: Del César. 17 Entonces Jesús les dijo: Dad al César lo que es del César, y a Dios lo que es de Dios(K). Y se maravillaban de Él.

Pregunta sobre la resurrección

18 (L)Y algunos saduceos (los que dicen que no hay resurrección) se le acercaron*, y le preguntaban, diciendo: 19 Maestro, Moisés nos dejó escrito: Si el hermano de alguno muere y deja mujer y no deja hijo, que su hermano tome la mujer y levante descendencia a su hermano(M). 20 Hubo siete hermanos; y el primero tomó esposa, y murió sin dejar descendencia. 21 Y el segundo la tomó, y murió sin dejar descendencia; y asimismo el tercero; 22 y así los siete, sin dejar descendencia. Y por último murió también la mujer. 23 En la resurrección, cuando resuciten[k], ¿de cuál de ellos será mujer? Pues los siete la tuvieron por mujer. 24 Jesús les dijo: ¿No es esta la razón por la que estáis equivocados: que no entendéis[l] las Escrituras ni el poder de Dios? 25 Porque cuando resuciten de entre los muertos, ni se casarán ni serán dados en matrimonio, sino que serán como los ángeles en los cielos. 26 Y en cuanto a que los muertos resucitan, ¿no habéis leído en el libro de Moisés, en el pasaje(N) sobre la zarza ardiendo, cómo Dios le habló, diciendo: «Yo soy el Dios de Abraham, y el Dios de Isaac, y el Dios de Jacob(O)»? 27 Él no es Dios de muertos, sino de vivos(P); vosotros estáis muy equivocados.

El mandamiento supremo

28 (Q)Cuando uno de los escribas se acercó, los oyó discutir, y reconociendo que les había contestado bien(R), le preguntó: ¿Cuál mandamiento es el más importante[m] de todos? 29 Jesús respondió: El más importante[n] es: «Escucha, Israel; el Señor nuestro Dios, el Señor uno es(S); 30 y amarás al Señor tu Dios con todo tu corazón, y con toda tu alma, y con toda tu mente, y con toda tu fuerza(T)». 31 El segundo es este: «Amarás a tu prójimo como a ti mismo(U)». No hay otro mandamiento mayor que estos. 32 Y el escriba le dijo: Muy bien, Maestro; con verdad has dicho que Él es uno, y no hay otro además de Él(V); 33 y que amarle con todo el corazón y con todo el entendimiento y con todas las fuerzas, y amar al prójimo como a uno mismo(W), es más que todos los holocaustos y los sacrificios(X). 34 Viendo Jesús que él había respondido sabiamente, le dijo: No estás lejos del reino de Dios. Y después de eso, nadie se aventuraba a hacerle más preguntas(Y).

Jesús, Hijo y Señor de David

35 (Z)Y tomando la palabra, Jesús decía mientras enseñaba en el templo(AA): ¿Por qué[o] dicen los escribas que el Cristo[p] es hijo de David(AB)? 36 David mismo dijo por el Espíritu Santo:

«El Señor dijo a mi Señor:
“siéntate a mi diestra,
hasta que ponga a tus enemigos debajo de tus pies(AC)”».

37 David mismo le llama «Señor». ¿En qué sentido es, pues, su hijo? Y la gran multitud(AD) le escuchaba con gusto.

Advertencia contra los escribas

38 (AE)Y en su enseñanza les decía: Cuidaos de los escribas, a quienes les gusta andar con vestiduras largas, y aman los saludos respetuosos en las plazas(AF), 39 los primeros asientos en las sinagogas y los lugares de honor en los banquetes; 40 que devoran las casas de las viudas, y por las apariencias hacen largas oraciones; estos recibirán mayor condenación(AG).

La ofrenda de la viuda

41 (AH)Jesús se sentó frente al arca del tesoro(AI), y observaba cómo la multitud echaba dinero[q] en el arca del tesoro(AJ); y muchos ricos echaban grandes cantidades. 42 Y llegó una viuda pobre y echó dos pequeñas monedas de cobre[r], o sea, un cuadrante[s]. 43 Y llamando a sus discípulos, les dijo: En verdad os digo, que esta viuda pobre echó más que todos los contribuyentes al[t] tesoro; 44 porque todos ellos echaron de lo que les sobra[u], pero ella, de su pobreza echó todo lo que poseía, todo lo que tenía para vivir[v](AK).

Footnotes

  1. Marcos 12:1 O, una cerca
  2. Marcos 12:6 Lit., tenía
  3. Marcos 12:9 Lit., señor
  4. Marcos 12:10 Lit., cabeza del ángulo
  5. Marcos 12:14 Lit., no te preocupas
  6. Marcos 12:14 Lit., no miras la apariencia de los hombres
  7. Marcos 12:14 Lit., dar
  8. Marcos 12:15 Lit., Daremos
  9. Marcos 12:15 Lit., Daremos
  10. Marcos 12:15 Un denario valía aprox. 4 gramos de plata, o el equivalente al salario de un día
  11. Marcos 12:23 La mayoría de los mss. antiguos no incluyen: cuando resuciten
  12. Marcos 12:24 O, no conocéis
  13. Marcos 12:28 O, el primero
  14. Marcos 12:29 O, el primero
  15. Marcos 12:35 Lit., ¿Cómo
  16. Marcos 12:35 I.e., el Mesías
  17. Marcos 12:41 I.e., monedas de cobre
  18. Marcos 12:42 O, blancas; gr., lepta, las monedas de menos valor (1/128 de un denario)
  19. Marcos 12:42 Un cuadrante equivale aprox. a dos blancas; i.e., 1/64 de un denario
  20. Marcos 12:43 Lit., los que estaban poniendo en el
  21. Marcos 12:44 O, de su abundancia
  22. Marcos 12:44 Lit., toda su subsistencia
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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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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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