Mark 12
Lexham English Bible
The Parable of the Tenant Farmers in the Vineyard
12 And he began to speak to them in parables: “A man planted a vineyard, and put a fence around it, and dug a trough for the winepress, and built a watchtower, and leased it to tenant farmers, and went on a journey. 2 And he sent a slave to the tenant farmers at the proper time, so that he could collect some of the fruit of the vineyard from the tenant farmers. 3 And they seized him and[a] beat him[b] and sent him[c] away empty-handed. 4 And again he sent to them another slave, and that one they struck on the head and dishonored. 5 And he sent another, and that one they killed. And he sent[d] many others, some of whom they beat and some of whom they killed. 6 He had one more, a beloved son. Last of all he sent him to them, saying, ‘They will respect my son.’ 7 But those tenant farmers said to one another, ‘This is the heir. Come, let us kill him and the inheritance will be ours!’ 8 And they seized and[e] killed him and threw him out of the vineyard. 9 What[f] will the owner of the vineyard do? He will come and destroy the tenant farmers and give the vineyard to others. 10 Have you not read this scripture:
‘The stone which the builders rejected,
this has become the cornerstone.[g]
11 This came about from the Lord,
and it is marvelous in our eyes’?”[h]
12 And they were seeking to arrest him, and they were afraid of the crowd, because they knew that he had told the parable with reference to them. And they left him and[i] went away.
Paying Taxes to Caesar
13 And they sent some of the Pharisees and the Herodians to him so that they could catch him unawares in a statement. 14 And when they[j] came, they said to him, “Teacher, we know that you are truthful and you do not care what anyone thinks,[k] because you do not regard the opinion of people[l] but teach the way of God in truth. Is it permitted to pay taxes to Caesar or not? Should we pay or should we not pay?” 15 But because he[m] knew their hypocrisy, he said to them, “Why are you testing me? Bring me a denarius so that I can look at it!”[n] 16 So they brought one.[o] And he said to them, “Whose image and inscription is this?” And they said to him, “Caesar’s.” 17 And Jesus said to them, “Give to Caesar the things of Caesar, and to God the things of God!” And they were utterly amazed at him.
A Question About Marriage and the Resurrection
18 And Sadducees—who say there is no resurrection—came up to him and began to ask[p] him, saying, 19 “Teacher, Moses wrote for us that if someone’s brother dies and he leaves behind a wife and does not leave a child, that his brother should take the wife and father[q] descendants for his brother. 20 There were seven brothers, and the first took a wife. And when he[r] died, he did not leave descendants. 21 And the second took her, and he died without leaving descendants. And the third likewise. 22 And the seven did not leave descendants. Last of all the woman also died. 23 In the resurrection, when they rise, whose[s] wife will she be? For the seven had her as wife. 24 Jesus said to them, “Are you not deceived because of this, because you[t] do not 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 in heaven. 26 Now concerning the dead, that they are raised, have you not read in the book of Moses in the passage about the bush[u] how God spoke to him, saying, ‘I am the God of Abraham and the God of Isaac and the God of Jacob’?[v] 27 He is not God of the dead, but of the living. You are very much mistaken!”
The Greatest Commandment
28 And one of the scribes came up and[w] heard them debating. When he[x] saw that he 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 And you shall love the Lord your God from your whole heart and from your whole soul and from your whole mind and from your whole strength.’[y] 31 The second is this: ‘You shall love your neighbor as yourself.’[z] There is no other commandment greater than these.” 32 And the scribe said to him, “That is true, Teacher. You have said correctly[aa] that he is one and there is no other except him. 33 And to love him from your[ab] whole heart and from your[ac] whole understanding and from your[ad] whole strength, and to love your[ae] neighbor as yourself, is much more than all whole burnt offerings and sacrifices.” 34 And Jesus, when he[af] saw that he had answered thoughtfully, said to him, “You are not far from the kingdom of God.” And no one dared to put a question to him any longer.
David’s Son and Lord
35 And continuing, Jesus said while[ag] teaching in the temple courts,[ah] “How can the scribes say that the Christ is David’s son? 36 David himself said by the Holy Spirit,
‘The Lord said to my Lord,
“Sit at my right hand,
until I put your enemies
under your feet.”’[ai]
37 David himself calls him ‘Lord,’ and how is he his son?” And the large crowd was listening to him gladly.
Warning to Beware of the Scribes
38 And in his teaching he said, “Beware of the scribes, who like walking around in long robes and greetings in the marketplaces 39 and the best seats in the synagogues and the places of honor at banquets, 40 who devour the houses of widows and pray lengthy prayers for the sake of appearance. These will receive more severe condemnation!”
A Poor Widow’s Offering
41 And he sat down opposite the contribution box and[aj] was observing how the crowd was putting coins into the contribution box. And many rich people were putting in many coins.[ak] 42 And one poor widow came and[al] put in two small copper coins[am] (that is, a penny).[an] 43 And summoning his disciples, he said to them, “Truly I say to you that this poor widow put in more than all those who put offerings[ao] into the contribution box. 44 For they all contributed[ap] out of their abundance, but she out of her poverty put in everything she had, her whole means of subsistence.”
Footnotes
- Mark 12:3 Here “and” is supplied because the previous participle (“seized”) has been translated as a finite verb
- Mark 12:3 Here the direct object is supplied from context in the English translation
- Mark 12:3 Here the direct object is supplied from context in the English translation
- Mark 12:5 The words “he sent” are not in the Greek text, but are an implied repetition from earlier in the verse
- Mark 12:8 Here “and” is supplied because the previous participle (“seized”) has been translated as a finite verb
- Mark 12:9 Some manuscripts have “What then”
- Mark 12:10 Literally “the head of the corner”
- Mark 12:11 A quotation from Ps 118:22–23
- Mark 12:12 Here “and” is supplied because the previous participle (“left”) has been translated as a finite verb
- Mark 12:14 Here “when” is supplied as a component of the participle (“came”) which is understood as temporal
- Mark 12:14 Literally “it is not a care to you concerning anyone”
- Mark 12:14 Literally “because you do not look at the face of men”
- Mark 12:15 Here “because” is supplied as a component of the participle (“knew”) which is understood as causal
- Mark 12:15 *Here the direct object is supplied from context in the English translation
- Mark 12:16 *Here the direct object is supplied from context in the English translation
- Mark 12:18 The imperfect tense has been translated as ingressive here (“began to ask”)
- Mark 12:19 Literally “raise up”
- Mark 12:20 Here “when” is supplied as a component of the participle (“died”) which is understood as temporal
- Mark 12:23 Literally “who of them”
- Mark 12:24 Here “because” is supplied as a component of the participle (“know”) which is understood as causal
- Mark 12:26 Literally “at the bush”
- Mark 12:26 A quotation from Exod 3:6
- Mark 12:28 Here “and” is supplied because the previous participle (“came up”) has been translated as a finite verb
- Mark 12:28 Here “when” is supplied as a component of the participle (“saw”) which is understood as temporal
- Mark 12:30 A quotation from Deut 6:4–5; Josh 22:5
- Mark 12:31 A quotation from Lev 19:18
- Mark 12:32 Literally “in accordance with truth”
- Mark 12:33 Literally “the”; the Greek article is used here as a possessive pronoun
- Mark 12:33 Literally “the”; the Greek article is used here as a possessive pronoun
- Mark 12:33 Literally “the”; the Greek article is used here as a possessive pronoun
- Mark 12:33 Literally “the”; the Greek article is used here as a possessive pronoun
- Mark 12:34 Here “when” is supplied as a component of the participle (“saw”) which is understood as temporal
- Mark 12:35 Here “while” is supplied as a component of the participle (“teaching”) which is understood as temporal
- Mark 12:35 *Here “courts” is supplied to distinguish this area from the interior of the temple building itself
- Mark 12:36 A quotation from Ps 110:1
- Mark 12:41 Here “and” is supplied because the previous participle (“sat down”) has been translated as a finite verb
- Mark 12:41 Although often translated “large sums,” the plural here suggests large numbers of individual coins, which would make an impressive noise
- Mark 12:42 Here “and” is supplied because the previous participle (“came”) has been translated as a finite verb
- Mark 12:42 This coin was the lepton, worth 1/128 of a denarius
- Mark 12:42 This coin was the quadrans, the smallest Roman coin, worth 2 lepta
- Mark 12:43 Here the direct object is supplied from context in the English translation
- Mark 12:44 Literally “put in”
Mark 12
Mounce Reverse Interlinear New Testament
12 And kai he began archō to speak laleō to them autos in en parables parabolē. “A man anthrōpos planted phyteuō a vineyard ampelōn and kai put peritithēmi a fence phragmos around it. · kai He dug oryssō a pit hypolēnion for the winepress and kai built oikodomeō a tower pyrgos; then kai he leased ekdidōmi it autos out to tenant geōrgos farmers and kai went apodēmeō on a journey . 2 · kai At ho harvest time kairos he sent apostellō a servant to pros the ho tenant geōrgos farmers to hina receive lambanō from para the ho farmers geōrgos a portion apo of the ho fruit karpos from the ho vineyard ampelōn. 3 But kai they took lambanō him autos and beat derō him and kai sent apostellō him away empty-handed kenos. 4 And kai again palin he sent apostellō to pros them autos another allos servant; and kakeinos that one they struck kephalioō on the head and kai treated atimazō dishonorably . 5 So kai he sent apostellō another allos; and kakeinos that one they killed apokteinō— and kai so with many polys others allos, beating derō some hos and de killing apokteinō others hos. 6 He had echō still eti one heis other, a beloved agapētos son hyios. He sent apostellō him autos last eschatos to pros them autos, saying legō, ‘ They will respect entrepō · ho my egō son hyios.’ 7 But de those ekeinos · ho tenants geōrgos said legō to pros themselves heautou, ‘ This houtos is eimi the ho heir klēronomos; come deute, let us kill apokteinō him autos, and kai the ho inheritance klēronomia will be eimi ours hēmeis.’ 8 And kai taking lambanō him, they killed apokteinō him autos and kai threw ekballō him autos out exō of the ho vineyard ampelōn. 9 What tis therefore oun will the ho owner kyrios of the ho vineyard ampelōn do poieō? He will come erchomai and kai destroy apollymi the ho tenants geōrgos and kai give didōmi the ho vineyard ampelōn to others allos. 10 Have you anaginōskō not oude even read anaginōskō · ho this houtos scripture graphē: ‘The stone lithos that hos the ho builders oikodomeō rejected apodokimazō has become ginomai the capstone kephalē gōnia; 11 this houtos came about ginomai from para the Lord kyrios, and kai it is eimi marvelous thaumastos in en our hēmeis eyes ophthalmos’?” 12 And kai they were seeking zēteō to arrest krateō him autos, but kai feared phobeomai the ho people ochlos, for gar they knew ginōskō that hoti he had spoken legō the ho parable parabolē against pros them autos. So kai they left aphiēmi him autos and went aperchomai away .
13 And kai they sent apostellō to pros him autos some tis of the ho Pharisees Pharisaios and kai some of the ho Herodians hērōidianoi to hina trap agreuō him autos with a statement logos. 14 · kai When they came erchomai they said legō to him autos, “ Teacher didaskalos, we know oida that hoti you are eimi truthful alēthēs and kai that the opinion peri of another oudeis is of no ou concern melei to you sy. For gar you do not ou regard blepō the position prosōpon of men anthrōpos, but alla you didaskō truly epi alētheia teach didaskō the ho way hodos of ho God theos. Is it lawful to pay didōmi tax kēnsos to Caesar Kaisar, or ē not ou? Should we pay didōmi or ē should we not mē pay didōmi?” 15 But de knowing oida their autos · ho hypocrisy hypokrisis, he ho said legō to them autos, “ Why tis do you test peirazō me egō? Bring pherō me egō a denarius dēnarion and let hina me look at it.” 16 So de they ho brought pherō one. And kai he said legō to them autos, “ Of whom tis is · ho this houtos likeness eikōn and kai · ho inscription epigraphē?” And de they ho said legō to him autos, “ Caesar Kaisar.” 17 · ho · de Jesus Iēsous said legō to them autos, “ Give apodidōmi to Caesar Kaisar what ho belongs to Caesar Kaisar, but kai give to ho God theos what ho belongs to · ho God theos.” And kai they were amazed ekthaumazō at epi him autos.
18 And kai the Sadducees Saddoukaios, who hostis say legō there is eimi no mē resurrection anastasis, came erchomai to pros him autos, and kai they were questioning eperōtaō him autos, saying legō, 19 “ Teacher didaskalos, Moses Mōysēs wrote graphō for us hēmeis that hoti if ean someone’ s tis brother adelphos should die apothnēskō and kai leave kataleipō behind a wife gynē, but kai not mē leave aphiēmi behind a child teknon, that hina his autos brother adelphos should take lambanō · ho the ho widow gynē and kai raise exanistēmi up offspring sperma for ho his autos brother adelphos. 20 There were eimi seven hepta brothers adelphos; · kai the ho first prōtos took lambanō a wife gynē, and kai when he died apothnēskō he left aphiēmi no ou offspring sperma. 21 Then kai the ho second deuteros brother took lambanō her autos, and kai he died apothnēskō, leaving behind kataleipō no mē offspring sperma. And kai the ho third tritos likewise hōsautōs. 22 And kai the ho seven hepta did not ou leave aphiēmi offspring sperma. Last eschatos of all pas the ho woman gynē also kai died apothnēskō. 23 In en the ho resurrection anastasis, when hotan they rise anistēmi again , of which tis of them autos will she be eimi wife gynē? For gar all ho seven hepta had echō her autos as wife gynē.” 24 Jesus Iēsous said phēmi to them autos, · ho “ Are you planaō not ou mistaken planaō for dia this houtos reason , that you know oida neither mē the ho scriptures graphē nor mēde the ho power dynamis of ho God theos? 25 For gar when hotan people rise anistēmi from ek the dead nekros, they neither oute marry gameō nor oute are they given in marriage gamizō, but alla they are eimi as hōs angels angelos in en · ho heaven ouranos. 26 But de concerning peri the ho dead nekros, that hoti they are raised egeirō, have you not ou read anaginōskō in en the ho book biblos of Moses Mōysēs in the passage about epi the ho bush batos, how pōs God theos spoke legō to him autos · ho saying legō, ‘ I egō am the ho God theos of Abraham Abraam and kai the ho God theos of Isaac Isaak and kai the ho God theos of Jacob Iakōb’? 27 He is eimi not ou God theos of the dead nekros, but alla of the living zaō. You are greatly polys mistaken planaō!”
28 And kai one heis of the ho scribes grammateus came proserchomai up and heard akouō them autos disputing syzēteō. Seeing how hoti well kalōs Jesus had answered apokrinomai them autos, he put this question eperōtaō to him autos: “ Which poios commandment entolē is eimi the most important prōtos of all pas?” 29 Jesus Iēsous answered apokrinomai, · ho “The most important prōtos is eimi, ‘ Hear akouō, Israel Israēl, the Lord kyrios · ho our hēmeis God theos, the Lord kyrios is eimi one heis; 30 and kai you shall love agapaō the Lord kyrios · ho your sy God theos with ek your sy whole holos · ho heart kardia, and kai with ek your sy whole holos · ho life psychē, and kai with ek your sy whole holos · ho mind dianoia, and kai with ek your sy whole holos · ho strength ischus.’ 31 The second deuteros is this houtos: ‘ You shall love agapaō · ho your sy neighbor plēsion as hōs yourself seautou.’ There is eimi no ou other allos commandment entolē greater megas than these houtos.” 32 And kai the ho scribe grammateus said legō to him autos, “ Well kalōs said, teacher didaskalos. You have spoken legō truthfully epi alētheia; ‘ he is eimi one heis, and kai there is eimi no ou other allos besides plēn him autos.’ 33 And kai · ho ‘ to love agapaō him autos with ek the ho whole holos heart kardia, and kai with ek the ho whole holos understanding synesis, and kai with ek the ho whole holos strength ischus,’ and kai · ho ‘ to love agapaō one’ s ho neighbor plēsion as hōs oneself heautou,’ is eimi much perissoteros more than all pas · ho whole burnt offerings holokautōma and kai sacrifices thusia.” 34 And kai · ho Jesus Iēsous, seeing that hoti the scribe had answered apokrinomai wisely nounechōs, said legō to him autos, “ You are eimi not ou far makran from apo the ho kingdom basileia of ho God theos.” And kai no one oudeis dared tolmaō to question eperōtaō him autos any more ouketi.
35 · kai While didaskō · ho Jesus Iēsous was teaching didaskō in en the ho temple hieron, he said legō, “ How pōs can the ho scribes grammateus say legō that hoti · ho Messiah Christos is eimi the son hyios of David Dauid? 36 David Dauid himself autos, by en the ho Holy hagios Spirit pneuma, said legō, · ho ‘The Lord kyrios said legō to ho my egō Lord kyrios, “ Sit kathēmai at ek my egō right dexios hand , until heōs an I put tithēmi · ho your sy enemies echthros beneath hypokatō · ho your sy feet pous.”’ 37 David Dauid himself autos calls legō him autos ‘ Lord kyrios,’ so kai how pothen can he be eimi his autos son hyios?” And kai the ho large polys crowd ochlos was listening akouō to him autos with delight hēdeōs.
38 And kai in en · ho his autos teaching didachē he was saying legō, “ Beware blepō of apo the ho scribes grammateus, who ho like thelō to parade around peripateō in en flowing robes stolē, and kai want greetings aspasmos in en the ho marketplaces agora 39 and kai the front seats prōtokathedria in en the ho synagogues synagōgē, and kai the places prōtoklisia of honor at en · ho banquets deipnon. 40 They ho devour katesthiō the ho property oikia of ho widows chēra and kai, as a show prophasis, offer up long makros prayers proseuchomai. These houtos men will receive lambanō a more perissoteros severe judgment krima.”
41 And kai taking kathizō a seat opposite katenanti the ho treasury gazophylakion, he was watching theōreō how pōs the ho people ochlos were putting ballō money chalkos into eis the ho offering gazophylakion box . · kai Many polys rich plousios people were putting ballō in large polys sums . 42 · kai A heis poor ptōchos widow chēra approached erchomai and put ballō in two dyo small coins, about hos eimi a penny kodrantēs. 43 And kai he called proskaleō · ho his autos disciples mathētēs to him and said legō to them autos, “ I tell legō you hymeis the truth amēn, · ho this houtos poor ptōchos widow chēra · ho has put in ballō more polys than all pas those ho who are putting ballō large amounts into eis the ho offering gazophylakion box . 44 For gar they ballō all pas put in ballō from ek · ho their autos abundance perisseuō, but de she houtos from ek · ho her autos need hysterēsis has put in ballō everything pas hosos she had echō— all holos · ho she had autos to live bios on.”
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The Mounce Reverse Interlinear™ New Testament (MOUNCE)
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