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马可福音 11
Chinese New Version (Simplified)

骑驴进耶路撒冷(A)

11 他们走近耶路撒冷，到了伯法其和伯大尼，来到橄榄山那里，耶稣派了两个门徒， 2 对他们说：“你们往对面的村子里去，一进去，就会看见一头小驴拴在那里，是没有人骑过的，把牠解开牵来。 3 如果有人问你们：‘为甚么这样作？’你们就说：‘主需要牠，并且很快会送还到这里来。’” 4 门徒去了，就发现一头小驴，拴在门外的街上，就把牠解开。 5 站在那里的人有的问他们说：“你们为甚么解牠？” 6 门徒照着耶稣所说的话回答他们，那些人就让他们牵走了。 7 门徒把小驴牵到耶稣那里，把自己的衣服搭在上面，耶稣就骑了上去。 8 许多人把衣服铺在路上，还有人从田野里砍了些树枝也铺在路上。 9 前行后随的人都喊着说：

“‘和散那’，

奉主名来的是应当称颂的！

10 那将要来临的，

我们祖先大卫的国是应当称颂的！

高天之上当唱‘和散那’！”

11 耶稣到了耶路撒冷，进入圣殿，察看了一切，因为时候已经不早，就和十二门徒出城往伯大尼去。

咒诅无花果树(B)

12 第二天他们从伯大尼出来，耶稣饿了。 13 他远远看见一棵长满了叶子的无花果树，就走过去，看看是否可以在树上找到甚么。到了树下，除了叶子甚么也找不着，因为这不是收无花果的时候。 14 耶稣对树说：“永远再没有人吃你的果子了！”他的门徒也听见了。

洁净圣殿(C)

15 他们来到耶路撒冷。耶稣进了圣殿，就把殿里作买卖的人赶走，又推倒找换银钱的人的桌子，和卖鸽子的人的凳子； 16 不许人拿着器皿穿过圣殿。 17 他又教训众人说：“经上不是写着

‘我的殿要称为万国祷告的殿’吗？

你们竟把它弄成贼窝了。”

18 祭司长和经学家听见了，就想办法怎样除掉耶稣，却又怕他，因为群众都希奇他的教训。 19 到了晚上，他们就到城外去。

20 早晨，他们经过的时候，看见那棵无花果树连根都枯萎了。 21 彼得想起来就对耶稣说：“拉比，请看，你所咒诅的无花果树，已经枯萎了。” 22 耶稣回答他们：“你们对　神要有信心（“你们对　神要有信心”有些抄本作“如果你们对　神有信心”）。 23 我实在告诉你们，无论甚么人对这座山说‘移开，投到海里’，只要他心里不怀疑，相信他所说的一定能够成就，就必给他成就。 24 所以我告诉你们，凡是你们祷告祈求的，只要相信能够得到，就必得到。 25 你们站着祷告的时候，如果有谁得罪了你们，就该饶恕他，好使你们的天父也饶恕你们的过犯。”（有些抄本有第26节：“如果你们不饶恕人，你们的天父也必不饶恕你们的过犯。”）

质问耶稣凭甚么权柄作事(D)

27 他们又来到耶路撒冷。耶稣在殿里行走的时候，祭司长、经学家和长老来到他跟前， 28 问他：“你凭甚么权柄作这些事？谁给你权柄作这些事？” 29 耶稣对他们说：“我要问你们一句话，你们回答了我，我就告诉你们我凭甚么权柄作这些事。 30 约翰的洗礼是从天上来的，还是从人来的呢？你们回答我吧。” 31 他们就彼此议论：“如果我们说‘是从天上来的’，他就会说‘那你们为甚么不信他呢？’ 32 如果我们说‘是从人来的’……”他们害怕群众，因为众人都认为约翰的确是先知。 33 于是他们回答耶稣：“我们不知道。”耶稣对他们说：“我也不告诉你们我凭甚么权柄作这些事。”

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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

  1. Mark 11:1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  2. 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.
  3. 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.
  4. Mark 11:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  5. Mark 11:2 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
  6. Mark 11:2 tn Grk “a colt tied there on which no one of men has ever sat.”
  7. Mark 11:3 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
  8. Mark 11:4 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
  9. Mark 11:6 tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.
  10. Mark 11:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  11. Mark 11:7 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
  12. Mark 11:7 sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.
  13. 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.
  14. Mark 11:9 sn A quotation from Ps 118:25-26.
  15. Mark 11:11 tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.
  16. Mark 11:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  17. Mark 11:12 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  18. Mark 11:13 tn Grk “anything.”
  19. Mark 11:14 tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
  20. 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.
  21. Mark 11:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  22. Mark 11:15 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  23. Mark 11:15 tn Grk “the temple.”sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
  24. 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.
  25. 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.
  26. Mark 11:16 tn Grk “the temple.”
  27. Mark 11:17 tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.
  28. Mark 11:17 sn A quotation from Isa 56:7.
  29. Mark 11:17 tn Or “a hideout” (see L&N 1.57).
  30. 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.
  31. Mark 11:18 tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
  32. Mark 11:18 tn Grk “how they could destroy him.”
  33. 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).
  34. Mark 11:23 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  35. 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.
  36. 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.
  37. Mark 11:27 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  38. Mark 11:27 tn Grk “the temple.”
  39. Mark 11:27 tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.
  40. Mark 11:28 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
  41. 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.
  42. Mark 11:33 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
  43. 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.
  44. 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.
  45. 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.
  46. 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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