马可福音 11
Chinese New Version (Traditional)
騎驢進耶路撒冷(A)
11 他們走近耶路撒冷，到了伯法其和伯大尼，來到橄欖山那裡，耶穌派了兩個門徒， 2 對他們說：“你們往對面的村子裡去，一進去，就會看見一頭小驢拴在那裡，是沒有人騎過的，把牠解開牽來。 3 如果有人問你們：‘為甚麼這樣作？’你們就說：‘主需要牠，並且很快會送還到這裡來。’” 4 門徒去了，就發現一頭小驢，拴在門外的街上，就把牠解開。 5 站在那裡的人有的問他們說：“你們為甚麼解牠？” 6 門徒照著耶穌所說的話回答他們，那些人就讓他們牽走了。 7 門徒把小驢牽到耶穌那裡，把自己的衣服搭在上面，耶穌就騎了上去。 8 許多人把衣服鋪在路上，還有人從田野裡砍了些樹枝也鋪在路上。 9 前行後隨的人都喊著說：
“‘和散那’，
奉主名來的是應當稱頌的！
10 那將要來臨的，
我們祖先大衛的國是應當稱頌的！
高天之上當唱‘和散那’！”
11 耶穌到了耶路撒冷，進入聖殿，察看了一切，因為時候已經不早，就和十二門徒出城往伯大尼去。
咒詛無花果樹(B)
12 第二天他們從伯大尼出來，耶穌餓了。 13 他遠遠看見一棵長滿了葉子的無花果樹，就走過去，看看是否可以在樹上找到甚麼。到了樹下，除了葉子甚麼也找不著，因為這不是收無花果的時候。 14 耶穌對樹說：“永遠再沒有人吃你的果子了！”他的門徒也聽見了。
潔淨聖殿(C)
15 他們來到耶路撒冷。耶穌進了聖殿，就把殿裡作買賣的人趕走，又推倒找換銀錢的人的桌子，和賣鴿子的人的凳子； 16 不許人拿著器皿穿過聖殿。 17 他又教訓眾人說：“經上不是寫著
‘我的殿要稱為萬國禱告的殿’嗎？
你們竟把它弄成賊窩了。”
18 祭司長和經學家聽見了，就想辦法怎樣除掉耶穌，卻又怕他，因為群眾都希奇他的教訓。 19 到了晚上，他們就到城外去。
20 早晨，他們經過的時候，看見那棵無花果樹連根都枯萎了。 21 彼得想起來就對耶穌說：“拉比，請看，你所咒詛的無花果樹，已經枯萎了。” 22 耶穌回答他們：“你們對 神要有信心（“你們對 神要有信心”有些抄本作“如果你們對 神有信心”）。 23 我實在告訴你們，無論甚麼人對這座山說‘移開，投到海裡’，只要他心裡不懷疑，相信他所說的一定能夠成就，就必給他成就。 24 所以我告訴你們，凡是你們禱告祈求的，只要相信能夠得到，就必得到。 25 你們站著禱告的時候，如果有誰得罪了你們，就該饒恕他，好使你們的天父也饒恕你們的過犯。”（有些抄本有第26節：“如果你們不饒恕人，你們的天父也必不饒恕你們的過犯。”）
質問耶穌憑甚麼權柄作事(D)
27 他們又來到耶路撒冷。耶穌在殿裡行走的時候，祭司長、經學家和長老來到他跟前， 28 問他：“你憑甚麼權柄作這些事？誰給你權柄作這些事？” 29 耶穌對他們說：“我要問你們一句話，你們回答了我，我就告訴你們我憑甚麼權柄作這些事。 30 約翰的洗禮是從天上來的，還是從人來的呢？你們回答我吧。” 31 他們就彼此議論：“如果我們說‘是從天上來的’，他就會說‘那你們為甚麼不信他呢？’ 32 如果我們說‘是從人來的’……”他們害怕群眾，因為眾人都認為約翰的確是先知。 33 於是他們回答耶穌：“我們不知道。”耶穌對他們說：“我也不告訴你們我憑甚麼權柄作這些事。”
Mark 11
New King James Version
The Triumphal Entry(A)
11 Now (B)when they drew near Jerusalem, to [a]Bethphage and Bethany, at the Mount of Olives, He sent two of His disciples; 2 and He said to them, “Go into the village opposite you; and as soon as you have entered it you will find a colt tied, on which no one has sat. Loose it and bring it. 3 And if anyone says to you, ‘Why are you doing this?’ say, ‘The Lord has need of it,’ and immediately he will send it here.”
4 So they went their way, and found [b]the colt tied by the door outside on the street, and they loosed it. 5 But some of those who stood there said to them, “What are you doing, loosing the colt?”
6 And they spoke to them just as Jesus had commanded. So they let them go. 7 Then they brought the colt to Jesus and threw their clothes on it, and He sat on it. 8 (C)And many spread their clothes on the road, and others cut down leafy branches from the trees and spread them on the road. 9 Then those who went before and those who followed cried out, saying:
“Hosanna!
(D)‘Blessed is He who comes in the name of the Lord!’
10 Blessed is the kingdom of our father David
That comes [c]in the name of the Lord!
(E)Hosanna in the highest!”
11 (F)And Jesus went into Jerusalem and into the temple. So when He had looked around at all things, as the hour was already late, He went out to Bethany with the twelve.
The Fig Tree Withered(G)
12 (H)Now the next day, when they had come out from Bethany, He was hungry. 13 (I)And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it. When He came to it, He found nothing but leaves, for it was not the season for figs. 14 In response Jesus said to it, “Let no one eat fruit from you ever again.”
And His disciples heard it.
Jesus Cleanses the Temple(J)
15 (K)So they came to Jerusalem. Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold (L)doves. 16 And He would not allow anyone to carry wares through the temple. 17 Then He taught, saying to them, “Is it not written, (M)‘My house shall be called a house of prayer for all nations’? But you have made it a (N)‘den of thieves.’ ”
18 And (O)the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because (P)all the people were astonished at His teaching. 19 When evening had come, He went out of the city.
The Lesson of the Withered Fig Tree(Q)
20 (R)Now in the morning, as they passed by, they saw the fig tree dried up from the roots. 21 And Peter, remembering, said to Him, “Rabbi, look! The fig tree which You cursed has withered away.”
22 So Jesus answered and said to them, “Have faith in God. 23 For (S)assuredly, I say to you, whoever says to this mountain, ‘Be removed and be cast into the sea,’ and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says. 24 Therefore I say to you, (T)whatever things you ask when you pray, believe that you receive them, and you will have them.
Forgiveness and Prayer(U)
25 “And whenever you stand praying, (V)if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses. 26 [d]But (W)if you do not forgive, neither will your Father in heaven forgive your trespasses.”
Jesus’ Authority Questioned(X)
27 Then they came again to Jerusalem. (Y)And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him. 28 And they said to Him, “By what (Z)authority are You doing these things? And who gave You this authority to do these things?”
29 But Jesus answered and said to them, “I also will ask you one question; then answer Me, and I will tell you by what authority I do these things: 30 The (AA)baptism of John—was it from heaven or from men? Answer Me.”
31 And they reasoned among themselves, saying, “If we say, ‘From heaven,’ He will say, ‘Why then did you not believe him?’ 32 But if we say, ‘From men’ ”—they feared the people, for (AB)all counted John to have been a prophet indeed. 33 So they answered and said to Jesus, “We do not know.”
And Jesus answered and said to them, “Neither will I tell you by what authority I do these things.”
Footnotes
- Mark 11:1 M Bethsphage
- Mark 11:4 NU, M a
- Mark 11:10 NU omits in the name of the Lord
- Mark 11:26 NU omits v. 26.
Mark 11
New English Translation
The Triumphal Entry
11 Now[a] as they approached Jerusalem, near Bethphage[b] and Bethany, at the Mount of Olives,[c] Jesus[d] sent two of his disciples 2 and said to them, “Go to the village ahead of you.[e] As soon as you enter it, you will find a colt tied there that has never been ridden.[f] Untie it and bring it here. 3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it[g] and will send it back here soon.’” 4 So[h] they went and found a colt tied at a door, outside in the street, and untied it. 5 Some people standing there said to them, “What are you doing, untying that colt?” 6 They replied as Jesus had told them, and the bystanders[i] let them go. 7 Then[j] they brought the colt to Jesus, threw their cloaks[k] on it, and he sat on it.[l] 8 Many spread their cloaks on the road and others spread branches they had cut in the fields. 9 Both those who went ahead and those who followed kept shouting, “Hosanna![m] Blessed is the one who comes in the name of the Lord![n] 10 Blessed is the coming kingdom of our father David! Hosanna in the highest!” 11 Then[o] Jesus[p] 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.
Cursing of the Fig Tree
12 Now[q] the next day, as they went out from Bethany, he was hungry. 13 After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit[r] on it. When he came to it he found nothing but leaves, for it was not the season for figs. 14 He said to it,[s] “May no one ever eat fruit from you again.” And his disciples heard it.[t]
Cleansing the Temple
15 Then[u] they came to Jerusalem. Jesus[v] entered the temple area[w] and began to drive out those who were selling and buying in the temple courts.[x] He turned over the tables of the money changers and the chairs of those selling doves, 16 and he would not permit anyone to carry merchandise[y] through the temple courts.[z] 17 Then he began to teach[aa] them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’?[ab] But you have turned it into a den[ac] of robbers!”[ad] 18 The chief priests and the experts in the law[ae] heard it and they considered how they could assassinate[af] him, for they feared him, because the whole crowd was amazed by his teaching. 19 When evening came, Jesus and his disciples[ag] went out of the city.
The Withered Fig Tree
20 In the morning as they passed by, they saw the fig tree withered from the roots. 21 Peter remembered and said to him, “Rabbi, look! The fig tree you cursed has withered.” 22 Jesus said to them, “Have faith in God. 23 I tell you the truth,[ah] 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. 24 For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours. 25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will[ai] also forgive you your sins.”[aj]
The Authority of Jesus
27 They came again to Jerusalem. While Jesus[ak] was walking in the temple courts,[al] the chief priests, the experts in the law,[am] and the elders came up to him 28 and said, “By what authority[an] are you doing these things? Or who gave you this authority to do these things?” 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: 30 John’s baptism—was it from heaven or from people?[ao] Answer me.” 31 They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 32 But if we say, ‘From people—’” (they feared the crowd, for they all considered John to be truly a prophet). 33 So[ap] they answered Jesus,[aq] “We don’t know.”[ar] Then Jesus said to them, “Neither will I tell you[as] by what authority[at] I am doing these things.”
Footnotes
- Mark 11:1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Mark 11:1 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.
- Mark 11:1 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.
- Mark 11:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 11:2 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
- Mark 11:2 tn Grk “a colt tied there on which no one of men has ever sat.”
- Mark 11:3 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
- Mark 11:4 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
- Mark 11:6 tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.
- Mark 11:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 11:7 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
- Mark 11:7 sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.
- Mark 11:9 tn The expression ῾Ωσαννά (hōsanna, 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 (eulogēmenos ho erchomenos en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai ho basileus tou Israēl). 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.
- Mark 11:9 sn A quotation from Ps 118:25-26.
- Mark 11:11 tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.
- Mark 11:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 11:12 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Mark 11:13 tn Grk “anything.”
- Mark 11:14 tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
- Mark 11:14 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.
- Mark 11:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 11:15 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 11:15 tn Grk “the temple.”sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
- Mark 11:15 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.
- Mark 11:16 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.
- Mark 11:16 tn Grk “the temple.”
- Mark 11:17 tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.
- Mark 11:17 sn A quotation from Isa 56:7.
- Mark 11:17 tn Or “a hideout” (see L&N 1.57).
- Mark 11:17 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.
- Mark 11:18 tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
- Mark 11:18 tn Grk “how they could destroy him.”
- Mark 11:19 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).
- Mark 11:23 tn Grk “Truly (ἀμήν, amēn), I say to you.”
- Mark 11:25 tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα (hina), 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.
- Mark 11:25 tc A number of significant mss of various textual families (א B L W Δ Ψ 565 700 892 sa) do not include 11:26 “But if you do not forgive, neither will your Father in heaven forgive your sins.” The verse is included in most later mss (A [C D] Θ [ƒ1,13 33] M lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
- Mark 11:27 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 11:27 tn Grk “the temple.”
- Mark 11:27 tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.
- Mark 11:28 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
- Mark 11:30 tn The plural Greek term ἀνθρώπων (anthrōpōn) 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.
- Mark 11:33 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
- Mark 11:33 tn Grk “answering, they said to Jesus.” The participle ἀποκριθέντες (apokrithentes) is redundant, but the syntax of the phrase has been modified to conform to English style.
- Mark 11:33 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.
- Mark 11:33 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.
- Mark 11:33 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.
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