Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options
Close RCU17SS

马可福音 12
Revised Chinese Union Version (Simplified Script) Shen Edition

恶园户的比喻(A)

12 耶稣就用比喻对他们说：“有人开垦了一个葡萄园，四周围上篱笆，挖了一个榨酒池，盖了一座守望楼，租给园户，就出外远行去了。 2 到了时候，他打发一个仆人到园户那里，要向他们收葡萄园的果子。 3 他们拿住他，打了他，叫他空手回去。 4 园主再打发一个仆人到他们那里。他们打伤他的头，并且侮辱他。 5 园主又打发一个仆人去，他们就杀了他。以后又打发好些仆人去，有的被他们打了，有的被他们杀了。 6 园主还有一位，是他的爱子，最后又打发他去，说：‘他们会尊敬我的儿子。’ 7 那些园户却彼此说：‘这是承受产业的。来，我们杀了他，产业就归我们了！’ 8 于是他们拿住他，杀了他，把他扔出葡萄园。 9 这样，葡萄园主要怎么做呢？他要来除灭那些园户，将葡萄园转给别人。

10-11 ‘匠人所丢弃的石头
已作了房角的头块石头。
这是主所做的，
在我们眼中看为奇妙。’

这经文你们没有念过吗？”

12 他们看出这比喻是指着他们说的，就想要捉拿他，但是惧怕众人，于是离开他走了。

纳税给凯撒的问题(B)

13 后来，他们打发几个法利赛人和希律党人到耶稣那里，要用他自己的话陷害他。 14 他们来了，就对他说：“老师，我们知道你是诚实的，无论谁你都一视同仁；因为你不看人的面子，而是诚诚实实传　神的道。纳税给凯撒合不合法？ 15 我们该不该纳？”耶稣知道他们的虚伪，就对他们说：“你们为什么试探我？拿一个银币来给我看。” 16 他们就拿了来。耶稣问他们：“这像和这名号是谁的？”他们对他说：“是凯撒的。” 17 耶稣对他们说：“凯撒的归凯撒；　神的归　神。”他们对他非常惊讶。

复活的问题(C)

18 撒都该人来见耶稣。他们说没有复活这回事，于是问耶稣： 19 “老师，摩西为我们写下这话：‘某人的哥哥若死了，撇下妻子，没有孩子，他该娶哥哥的妻子，为哥哥生子立后。’ 20 那么，有兄弟七人，第一个娶了妻，死了，没有留下孩子。 21 第二个娶了她，也死了，没有留下孩子。第三个也是这样。 22 那七个人都没有留下孩子。最后，那妇人也死了。 23 在复活的时候，[a]她是哪一个的妻子呢？因为他们七个人都娶过她。” 24 耶稣说：“你们错了，不正是因为不明白圣经，也不知道　神的大能吗？ 25 当人从死人中复活后，也不娶也不嫁，而是像天上的天使一样。 26 论到死人复活，你们没有念过摩西书中《荆棘篇》上所记载的吗？　神对摩西说：‘我是亚伯拉罕的　神，以撒的　神，雅各的　神。’ 27 　神不是死人的　神，而是活人的　神。你们是大错了。”

最大的诫命(D)

28 有一个文士来，听见他们的辩论，知道耶稣回答得好，就问他说：“诫命中哪一条是第一呢？” 29 耶稣回答：“第一是：‘以色列啊，你要听，主—我们的　神是独一的主。 30 你要尽心、尽性、尽意、尽力爱主—你的　神。’ 31 第二是：‘要爱邻[b]如己。’再没有比这两条诫命更大的了。” 32 那文士对耶稣说：“好，老师，你说得对，　神是一位，除了他以外，再没有别的了； 33 并且尽心、尽智、尽力爱他，又爱邻如己，要比一切燔祭和祭祀好得多。” 34 耶稣见他回答得有智慧，就对他说：“你离　神的国不远了。”从此以后，没有人敢再问他什么。

基督与大卫的关系(E)

35 耶稣在圣殿里教导人，问他们说：“文士怎么说基督是大卫的后裔呢？ 36 大卫被圣灵感动，说：

‘主对我主说：
你坐在我的右边，
等我把你的仇敌放在你脚下[c]。’

37 大卫亲自称他为主，他怎么又是大卫的后裔呢？”一大群的人都喜欢听他。

谴责文士(F)

38 他在教导的时候，说：“你们要防备文士。他们好穿长袍走来走去，喜欢人们在街市上向他们问安， 39 又喜爱会堂里的高位，宴席上的首座。 40 他们侵吞寡妇的家产，假意作很长的祷告。这些人要受更重的惩罚！”

寡妇的奉献(G)

41 耶稣面向圣殿银库坐着，看众人怎样把钱投入银库。有好些财主投了许多钱。 42 有一个穷寡妇来，投了两个小文钱[d]，就是一个大文钱[e]。 43 耶稣叫门徒来，对他们说：“我实在告诉你们，这穷寡妇投入银库里的比众人所投的更多。 44 因为，众人都是拿有余的捐献，但这寡妇，虽然自己不足，却把她一生所有的全都投进去了。”

Footnotes

  1. 12．23 有古卷加“当他们复活”。
  2. 12．31 “邻”也可译作“人”；33节同。
  3. 12．36 “放在你脚下”：有古卷是“作你的脚凳”。
  4. 12．42 “小文钱”：参“度量衡表”。
  5. 12．42 “大文钱”：参“度量衡表”。
Close NET

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.
Listen to Mark 12
Close NIV

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
Next
马可福音 11
马可福音 13
Next
dropdown
Revised Chinese Union Version (Simplified Script) Shen Edition (RCU17SS)

和合本修訂版經文 © 2006, 2010, 2017 香港聖經公會。蒙允許使用。 Scripture Text of Revised Chinese Union Version © 2006, 2010, 2017 Hong Kong Bible Society. www.hkbs.org.hk/en/ Used by permission.

New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

New International Version (NIV)

Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

NIV Reverse Interlinear Bible: English to Hebrew and English to Greek. Copyright © 2019 by Zondervan.

July Summer Surge

More on the NIV