马可福音 11
Chinese Contemporary Bible (Simplified)
骑驴进耶路撒冷
11 耶稣和门徒将近耶路撒冷，快到橄榄山附近的伯法其和伯大尼两个村庄时，祂派了两个门徒， 2 对他们说：“你们去前面的村庄，一进村就会看见一头从来没有人骑过的驴驹拴在那里，你们把它解开牵来。 3 若有人问你们为什么这样做，就说，‘主要用它，很快会把它送回来。’” 4 他们进了村子，果然看见有一头驴驹拴在街道旁一户人家的门外，就上前解开它。 5 旁边站着的几个人就问他们：“你们为什么要解开这头驴驹？”
6 门徒依照耶稣的吩咐回答，那些人就让他们牵走了。 7 他们把驴驹牵到耶稣面前，将自己的外衣搭在驴背上，耶稣就骑了上去。 8 很多人把衣服铺在路上，有人将田间的树枝砍下来铺在路上。 9 大家前呼后拥，高声欢呼：
“和散那[a]！
奉主名来的当受称颂！
10 那将要来临的我祖大卫的国度当受称颂！
和散那归于至高之处的上帝！”
11 耶稣进了耶路撒冷，来到圣殿，巡视各处。那时天色已晚，耶稣便和十二门徒出城前往伯大尼。
咒诅无花果树
12 第二天，他们离开伯大尼后，耶稣饿了。 13 祂远远看见有一棵枝叶茂盛的无花果树，就走过去找果子吃。到了树下，却什么也找不到，只有满树的叶子，因为当时不是收无花果的季节。 14 祂对那棵树说：“愿无人再吃你的果子！”祂的门徒都听见了这句话。
洁净圣殿
15 他们来到耶路撒冷后，耶稣进入圣殿，赶走了里面做买卖的人，推翻了兑换钱币之人的桌子和卖鸽子之人的凳子， 16 不准人抬着货物穿过圣殿。 17 祂教导他们说：“圣经上不是记载‘我的殿必称为万民祷告的殿’吗？你们竟把它变成了贼窝。”
18 祭司长和律法教师听到这番话后，就策划如何杀害耶稣，只是有些怕祂，因为百姓都对祂的教导感到惊奇。 19 到了傍晚，耶稣和门徒去了城外。
无花果树的教训
20 早上，他们又经过那棵无花果树，看见它连根都枯了。 21 彼得想起昨天发生的事，就对耶稣说：“老师，你看！昨天你咒诅的无花果树已经枯了。”
22 耶稣说：“要对上帝有信心。 23 我实在告诉你们，不论何人，只要有信心，毫不疑惑，就是对这座山说，‘从这里挪开，投进大海里！’也必定为他成就。 24 所以我告诉你们，你们祷告时无论求什么，只要相信已经得到了，就必得到。 25 你们站着祷告的时候，若想起有人得罪了你们，就要饶恕他。这样，你们天上的父也会饶恕你们的过犯。 26 你们如果不饶恕别人，你们天上的父也不会饶恕你们的过犯。[b]”
质问耶稣的权柄
27 他们再次回到耶路撒冷。耶稣在圣殿里行走的时候，祭司长、律法教师和长老上前质问祂： 28 “你凭什么权柄做这些事？谁授权给你了？”
29 耶稣说：“我也要问你们一个问题，你们回答了，我就告诉你们我凭什么权柄做这些事。 30 约翰的洗礼是从天上来的还是从人来的？请回答我！”
31 他们彼此议论说：“如果我们说‘是从天上来的’，祂一定会问，‘那你们为什么不信他？’ 32 如果我们说‘是从人来的’，又怕触怒百姓，因为他们都相信约翰真的是先知。” 33 于是，他们回答说：“我们不知道。”耶稣说：“我也不告诉你们我凭什么权柄做这些事。”
馬 可 福 音 11
Chinese New Testament: Easy-to-Read Version
进入耶路撒冷
11 耶稣和门徒们离耶路撒冷越来越近了，他们到了橄榄山 [a]附近的伯法其和伯大尼，耶稣派出两个门徒， 2 对他们说∶“你们到前边的那个村子里去。一进村，你们就会看见一匹驴驹拴在那里，它从未被人骑过。你们解开缰绳，把它牵到我这里来。 3 如果有人问你们为什么牵驴，你们就说∶‘主人要用它，但他会很快把它送回来的。’”
4 于是，那两个门徒就去了。他们果然看见一头驴驹拴在街上的一座房门附近，就过去解缰绳。 5 旁边有人问道∶“你们解开驴驹做什么？” 6 他们就照耶稣的话回答了他们，那些人就让他们牵走了驴驹。 7 他们把驴驹牵到耶稣面前，把自己的衣服垫在驴背上，让耶稣骑在上面。 8 许多人把衣服铺在路上，还有人从田间砍来树枝铺到路上。 9 他们前呼后拥地喊着：
10 祝福即将来临的我们祖先大卫的王国吧，
和撒那，高居天之巅的上帝！”
11 耶稣来到耶路撒冷，走进大殿院，把里边的一切看了个遍。因为天色已晚，耶稣和十二使徒出城到了伯大尼。
耶稣诅咒无花果树
12 第二天，当他们离开伯大尼时，耶稣觉得很饿。 13 这时他远远看见一棵枝繁叶茂的无花果树，就走过去想看看树上有没有果实。他来到树下，却发现树上只有叶子，因为现在还不到结果的季节。 14 耶稣对树说∶“从今以后再不会有人吃到你的果实了。”他的门徒们都听见了这话。
耶稣去大殿
15 耶稣他们来到了耶路撒冷。当他们走进大殿院之后，耶稣开始撵走了在那里做买卖的人，推倒了兑换钱币的人的桌子，掀翻卖鸽子人的凳子。 16 他不许任何人拿着东西穿过大殿院。 17 然后耶稣开始教导人们说∶“《经》上不是写着∶‘我的大殿将被称作万国祷告的大殿’ [c]吗？可是你们却把它变成贼窝了。 [d]”
18 那些祭司长和律法师们听说了这些事，都开始寻找杀害耶稣的办法。因为众人都惊叹耶稣的教导，所以这些人又害怕他。 19 那天夜里，耶稣和门徒们离开了耶路撒冷。
信仰的力量
20 第二天早晨，耶稣和门徒们又上路了。他们看见那棵无花果树已经连根枯萎了。 21 彼得想起昨天的事，对耶稣说∶“拉比（老师），您瞧，昨天您诅咒过的那棵树已经枯萎了。”
22 耶稣回答说∶“信仰上帝吧！ 23 我实话告诉你们，一个人对这座山说∶‘起来，投到海里去。’当他说这话时，只要心中没有疑虑，相信自己的话一定会实现，上帝就会为你们成全此事。 24 所以我告诉你们：在祷告中请求，只要相信你们已经得到它，那么它就会属于你们。 25 当你们祈祷的时候，如果想起和某人为某事有气，就宽恕他吧。你们在天之父也会宽恕你们的罪过。” 26 [e]
犹太人首领怀疑耶稣的权威
27 耶稣和门徒们又来到了耶路撒冷。当耶稣在大殿院里行走时，祭司长、律法师和年长的犹太首领走过来 28 对他说∶“你凭什么权力做这些事情呢？谁给了你这种权力的呢？”
29 耶稣说；“我问你们一个问题，如果你们回答了我，我就告诉你们我凭什么权力做这些事情。 30 告诉我，约翰所施的洗礼 [f]是来自天上还是来自人间呢？”
31 他们彼此议论说∶“如果咱们说‘来自天上，’他就会说‘那么你们为什么不相信他呢？’ 32 但是，如果咱们说‘来自人间，’那么众人会愤怒的。”（这些人都害怕大众，因为人们都相信约翰是先知。）
33 于是他们回答说∶“我们不知道。”
这时耶稣对他们说∶“那我也不会告诉你们我凭什么权力做这些事。”
Footnotes
- 馬 可 福 音 11:1 橄榄山： 位于耶路撒冷附近的一座山。
- 馬 可 福 音 11:9 和撒那： 赞美，希伯来语用在请求上帝帮助的祈祷中。此时也许是用于赞美上帝或他的弥赛亚的欢乐的高呼。
- 馬 可 福 音 11:17 参见旧约《以赛亚书》56:7。
- 馬 可 福 音 11:17 引自《耶利米书》7:11。
- 馬 可 福 音 11:26 一些早期希腊版本增有第26节：但是如果你们不宽恕别人，那么你们在天之父也不会宽恕你们的罪。
- 馬 可 福 音 11:30 洗礼： 或浸礼，希腊文意思是把人或东西暂短地浸在或没入水中。
馬可福音 11
Chinese Contemporary Bible (Traditional)
騎驢進耶路撒冷
11 耶穌和門徒將近耶路撒冷，快到橄欖山附近的伯法其和伯大尼兩個村莊時，祂派了兩個門徒， 2 對他們說：「你們去前面的村莊，一進村就會看見一頭從來沒有人騎過的驢駒拴在那裡，你們把牠解開牽來。 3 若有人問你們為什麼這樣做，就說，『主要用牠，很快會把牠送回來。』」 4 他們進了村子，果然看見有一頭驢駒拴在街道旁一戶人家的門外，就上前解開牠。 5 旁邊站著的幾個人就問他們：「你們為什麼要解開這頭驢駒？」
6 門徒依照耶穌的吩咐回答，那些人就讓他們牽走了。 7 他們把驢駒牽到耶穌面前，將自己的外衣搭在驢背上，耶穌就騎了上去。 8 很多人把衣服鋪在路上，有人將田間的樹枝砍下來鋪在路上。 9 大家前呼後擁，高聲歡呼：
「和散那[a]！
奉主名來的當受稱頌！
10 那將要來臨的我祖大衛的國度當受稱頌！
和散那歸於至高之處的上帝！」
11 耶穌進了耶路撒冷，來到聖殿，巡視各處。那時天色已晚，耶穌便和十二門徒出城前往伯大尼。
咒詛無花果樹
12 第二天，他們離開伯大尼後，耶穌餓了。 13 祂遠遠看見有一棵枝葉茂盛的無花果樹，就走過去找果子吃。到了樹下，卻什麼也找不到，只有滿樹的葉子，因為當時不是收無花果的季節。 14 祂對那棵樹說：「願無人再吃你的果子！」祂的門徒都聽見了這句話。
潔淨聖殿
15 他們來到耶路撒冷後，耶穌進入聖殿，趕走了裡面做買賣的人，推翻了兌換錢幣之人的桌子和賣鴿子之人的凳子， 16 不准人抬著貨物穿過聖殿。 17 祂教導他們說：「聖經上不是記載『我的殿必稱為萬民禱告的殿』嗎？你們竟把它變成了賊窩。」
18 祭司長和律法教師聽到這番話後，就策劃如何殺害耶穌，只是有些怕祂，因為百姓都對祂的教導感到驚奇。 19 到了傍晚，耶穌和門徒去了城外。
無花果樹的教訓
20 早上，他們又經過那棵無花果樹，看見它連根都枯了。 21 彼得想起昨天發生的事，就對耶穌說：「老師，你看！昨天你咒詛的無花果樹已經枯了。」
22 耶穌說：「要對上帝有信心。 23 我實在告訴你們，不論何人，只要有信心，毫不疑惑，就是對這座山說，『從這裡挪開，投進大海裡！』也必定為他成就。 24 所以我告訴你們，你們禱告時無論求什麼，只要相信已經得到了，就必得到。 25 你們站著禱告的時候，若想起有人得罪了你們，就要饒恕他。這樣，你們天上的父也會饒恕你們的過犯。 26 你們如果不饒恕別人，你們天上的父也不會饒恕你們的過犯。[b]」
質問耶穌的權柄
27 他們再次回到耶路撒冷。耶穌在聖殿裡行走的時候，祭司長、律法教師和長老上前質問祂： 28 「你憑什麼權柄做這些事？誰授權給你了？」
29 耶穌說：「我也要問你們一個問題，你們回答了，我就告訴你們我憑什麼權柄做這些事。 30 約翰的洗禮是從天上來的還是從人來的？請回答我！」
31 他們彼此議論說：「如果我們說『是從天上來的』，祂一定會問，『那你們為什麼不信他？』 32 如果我們說『是從人來的』，又怕觸怒百姓，因為他們都相信約翰真的是先知。」 33 於是，他們回答說：「我們不知道。」耶穌說：「我也不告訴你們我憑什麼權柄做這些事。」
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 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.
Chinese Contemporary Bible Copyright © 1979, 2005, 2007, 2011 by Biblica® Used by permission. All rights reserved worldwide.
Copyright © 2004 by World Bible Translation Center
Chinese New Version (CNV). Copyright © 1976, 1992, 1999, 2001, 2005 by Worldwide Bible Society.
NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.