Mark 10–12

Footnotes

1. 1 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2. 2 Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
3. 3 Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C2 D W Δ Θ f1, 13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A 𝔐) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.
4. 4 “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
5. 5 The Western text (D it) and a few others have only καί (kai) here, rather than καὶ προσελθόντες Φαρισαῖοι (kai proselthontes Pharisaioi, here translated as “then some Pharisees came”). The longer reading, a specific identification of the subject, may have been prompted by the parallel in Matt 19:3. The fact that the vary in how they express this subject lends credence to this judgment: οἱ δὲ Φαρισαῖοι προσελθόντες (hoi de Pharisaioi proselthontes, “now the Pharisees came”) in W Θ 565 2542 ; καὶ προσελθόντες οἱ Φαρισαῖοι (kai proselthontes hoi Pharisaioi, “then the Pharisees came”) in א C N (f1: καὶ προσελθόντες ἐπηρώτησαν αὐτὸν οἱ Φαρισαῖοι) 579 1241 1424 ; and καὶ προσελθόντες Φαρισαῖοι in A B K L Γ Δ Ψ f13 28 700 892 2427 . Further, the use of an indefinite plural (a general “they”) is a Markan feature, occurring over twenty times. Thus, internally the evidence looks rather strong for the shorter reading, in spite of the minimal external support for it. However, if scribes assimilated this text to Matt 19:3, a more exact parallel might have been expected: Matthew has καὶ προσῆλθον αὐτῷ Φαρισαῖοι (kai prosēlthon aujtō Pharisaioi, “then Pharisees came to him”). Although the verb form needs to be different according to syntactical requirements of the respective sentences, the word order variety, as well as the presence or absence of the article and the alternation between δέ and καί as the introductory conjunction, all suggest that the variety of readings might not be due to scribal adjustments toward Matthew. At the same time, the article with Φαρισαῖοι is found in both Gospels in many of the same witnesses (א 𝔐 in Matt; א pm in Mark), and the anarthrous Φαρισαῖοι is likewise parallel in many (B L f13 700 892). Another consideration is the possibility that very early in the transmissional history, scribes naturally inserted the most obvious subject (the Pharisees would be the obvious candidates as the ones to test Jesus). This may account for the reading with δέ, since Mark nowhere else uses this conjunction to introduce the Pharisees into the narrative. As solid as the internal arguments against the longer reading seem to be, the greatest weakness is the witnesses that support it. The Western are prone to alter the text by adding, deleting, substituting, or rearranging large amounts of material. There are times when the rationale for this seems inexplicable. In light of the much stronger evidence for “the Pharisees came,” even though it occurs in various permutations, it is probably wisest to retain the words. This judgment, however, is hardly certain. See the note on Pharisees in .
6. 6 In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.
7. 7 The personal pronoun “his” is not in the Greek text, but is certainly implied and has been supplied in the English translation to clarify the sense of the statement (cf. “his wife” in 10:7).
8. 8 The particle εἰ (ei) is often used to introduce both indirect and direct questions. Thus, another possible translation is to take this as an indirect question: “They asked him if it were lawful for a man to divorce his wife.” See §440.3. The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 6:17–19). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
9. 9 Grk “But answering, he said to them.”
10. 10 Grk “to divorce.” The pronoun has been supplied in the translation for clarity. An allusion to Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the , Gittin 9.10).
11. 11 Grk “heart” (a collective singular).
12. 12 Most have ὁ θεός (ho theos, “God”) as the explicit subject of ἐποίησεν (epoiēsen, “he made”; A D W Θ Ψ f1, 13 𝔐 lat sy), while the most important witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 2427 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the of Gen 1:27b where ὁ θεός is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with ἐποίησεν scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying, because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of ἐποίησεν in v. 6. Thus, both on internal and external grounds, the most probable wording of the original text here lacked ὁ θεός.
13. 13 A quotation from Gen 1:27; 5:2.
14. 14 The earliest witnesses, as well as a few other important (א B Ψ 892* 2427 sys), lack the rest of the quotation from Gen 2:24, “and will be united with his wife.” Most ([A C] D [L N] W [Δ] Θ f[1],13 [579] 𝔐 lat co) have the clause. It could be argued that the shorter reading was an accidental omission, due to this clause and v. 8 both beginning with καί (kai, “and”). But if that were the case, one might expect to see corrections in א or B. This can be overstated, of course; both combine in their errors on several other occasions. However, the nature of the omission here (both its length and the fact that it is from the OT) argues that א and B reflect the original wording. Further, the form of the longer reading is identical with the of Gen 2:24, but different from the quotation in Matt 19:5 (προσκολληθήσεται vs. κολληθήσεται [proskollēthēsetai vs. kollēthēsetai], πρὸς τὴν γυναῖκα vs. τῇ γυναικὶ [pros tēn gunaika vs. tē gunaiki]). The significance of this is that Matthew’s quotations of the OT are often, if not usually, directly from the Hebrew—except when he is following Mark’s quotation of the OT. Matthew in fact only departs from Mark’s verbatim quotation of the in 15:4 and 19:19, both texts quoting from Exod 20:12/Deut 5:6 (and in both places the only difference from Mark/ is the dropping of σου [sou, “your“]). This might suggest that the longer reading here was not part of what the first evangelist had in his copy of Mark. Further, the reading without this line is harder, for the wife is not explicitly mentioned in v. 7; the casual reader could read “the two” of v. 8 as referring to father and mother rather than husband and wife. (And Mark is known for having harder, shorter readings that scribes tried to soften by explanatory expansion: In this chapter alone, cf. the textual problems in v. 6 [the insertion of ὁ θεός]; in v. 13 [the replacement of αὐτοῖς with τοῖς προσφέρουσιν or τοῖς φέρουσιν]; in v. 24 [insertion of ἐστιν τοὺς πεποιθότας ἐπὶ χρήμασιν, πλούσιον, or τὰ χρὴματα ἔχοντες; and perhaps in v. 2 [possible insertion of προσελθόντες Φαρισαῖοι or similar permutations].) Although a decision is difficult, the preferred reading lacks “and will be united with his wife.” has the longer reading in brackets, indicating doubts as to its authenticity.
15. 15 A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the note on “mother” in v. for discussion.
16. 16 Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).
17. 17 It was not uncommon in Jesus’ day for a Jewish man to divorce his wife, but it was extremely rare for a wife to initiate such an action against her husband, since among many things it would have probably left her destitute and without financial support. Mark’s inclusion of the statement And if she divorces her husband and marries another, she commits adultery (v. 12) reflects more the problem of the predominantly Gentile church in Rome to which he was writing. As such it may be an interpretive and parenthetical comment by the author rather than part of the saying by Jesus, which would stop at the end of v. 11. As such it should then be placed in parentheses. Further NT passages that deal with the issue of divorce and remarriage are Matt 5:31–32; 19:1–12; Luke 16:18; 1 Cor 7.
18. 18 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
19. 19 Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also ἄπτω 2.c).
20. 20 “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimōn tois prospherousin) is the reading of most (A D W [Θ f1, 13] 𝔐 lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (א B C L Δ Ψ 579 892 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24–26); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, “those who brought them” has been supplied to ensure that the parents who brought the children are in view, not the children themselves. Grk “the disciples scolded them.”
21. 21 The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
22. 22 Grk “Truly (ἀμήν, amēn), I say to you.”
23. 23 On receive see John 1:12.
24. 24 The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
25. 25 The negation in Greek (οὐ μή, ou mē) is very strong here.
26. 26 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
27. 27 Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Mark 10:17–31. The following unit, Mark 10:17–31, can be divided up into three related sections: (1) the rich man’s question (vv. 17–22); (2) Jesus’ teaching on riches and the kingdom of God (vv. 23–27); and (3) Peter’s statement and Jesus’ answer (vv. 28–31). They are all tied together around the larger theme of the relationship of wealth to the kingdom Jesus had been preaching. The point is that it is impossible to attain to the kingdom by means of riches. The passage as a whole is found in the section 8:27–10:52 in which Mark has been focusing on Jesus’ suffering and true discipleship. In vv. 28–31 Jesus does not deny great rewards to those who follow him, both in the present age and in the age to come, but it must be thoroughly understood that suffering will be integral to the mission of the disciples and the church, for in the very next section (10:32–34) Jesus reaffirmed the truth about his coming rejection, suffering, death, and resurrection.
28. 28 The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).
29. 29 Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
30. 30 A quotation from Exod 20:12–16; Deut 5:16–20, except for do not defraud, which is an allusion to Deut 24:14.
31. 31 Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
32. 32 Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
33. 33 Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity. While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
34. 34 Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
35. 35 The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
36. 36 The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1–10.
37. 37 Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
38. 38 Grk “he had many possessions.” This term (κτῆμα, ktēma) is often used for land as a possession.
39. 39 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
40. 40 Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
41. 41 Most (A C D Θ f1, 13 28 565 2427 𝔐 lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tous pepoithotas epi [tois] chrēmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter …”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.
42. 42 A few witnesses (f13 28 579 ) read κάμιλον (kamilon, “rope”) for κάμηλον (kamēlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
43. 43 The referent of the eye of a needle is a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).
44. 44 Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.
45. 45 Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
46. 46 The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
47. 47 The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men … all things are possible for God”) the phrase “mere humans” has been used in the translation.
48. 48 Peter wants reassurance that the disciples’ response and sacrifice has been noticed.
49. 49 Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
50. 50 Grk “Truly (ἀμήν, amēn), I say to you.”
51. 51 Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
52. 52 Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”
53. 53 Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
54. 54 For location see ; ; ; ; ; ; ; ; .
55. 55 Or “chief priests and scribes.” See the note on the phrase “experts in the law” in .
56. 56 Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigoō) has been translated “flog … severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15.
57. 57 Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
58. 58 Most , especially the later ones (A[*] W Θ f1, 13 𝔐 sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, tē tritē hēmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.
59. 59 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
60. 60 Grk “baptism I am baptized with.” This same change has been made in v. 39.
61. 61 No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
62. 62 After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared.
63. 63 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
64. 64 Grk “the ten.”
65. 65 The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
66. 66 Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. notes that “ ‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times … in normal usage at the present time the two words are carefully distinguished” ( 1). The most accurate translation is “bondservant” (sometimes found in the for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
67. 67 The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.
68. 68 For location see ; ; ; ; ; .
69. 69 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
70. 70 Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.
71. 71 Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, 8.2.5 [8.42–49]).
72. 72 Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.
73. 73 Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
74. 74 Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
75. 75 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
76. 76 Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.
77. 77 Or “Master”; Grk ῥαββουνί (rabbouni).
78. 78 Grk “that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
79. 79 Or “received” (see the note on the phrase “let me see again” in v. ).
80. 1 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
81. 2 For location see ; ; ; ; ; ; ; ; .
82. 3 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.
83. 4 “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.
84. 5 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
85. 6 Grk “the village lying before you” ( κατέναντι 2.b).
86. 7 Grk “a colt tied there on which no one of men has ever sat.”
87. 8 The custom called angaria allowed the impressment of animals for service to a significant figure.
88. 9 Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
89. 10 Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.
90. 11 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
91. 12 Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
92. 13 See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.
93. 14 The expression Ὡσαννά (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 Ἰσραήλ (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, 9:682–84. 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.
94. 15 A quotation from Ps 118:25–26.
95. 16 Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.
96. 17 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
97. 18 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
98. 19 Grk “anything.”
99. 20 Grk “And answering, he said to it.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
100. 21 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.
101. 22 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
102. 23 For location see ; ; ; ; ; ; ; ; .
103. 24 Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
104. 25 Grk “the temple.” The merchants (those who were selling) would have been located in the Court of the Gentiles.
105. 26 Grk “the temple.” 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 for a discussion of the relationship of these accounts to one another.
106. 27 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 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.
107. 28 Grk “the temple.”
108. 29 The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.
109. 30 A quotation from Isa 56:7.
110. 31 Or “a hideout” (see L&N 1.57).
111. 32 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.
112. 33 Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in .
113. 34 Grk “how they could destroy him.”
114. 35 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).
115. 36 Grk “Truly (ἀμήν, amēn), I say to you.”
116. 37 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 , , , ), 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 , , , 1995 update). That approach has been followed here.
117. 38 A number of significant of various texttypes (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 (A [C D] Θ [f1, 13 33] 𝔐 lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows in omitting the verse number, a procedure also followed by a number of other modern translations.
118. 39 For location see ; ; ; ; ; ; ; ; .
119. 40 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
120. 41 Grk “the temple.”
121. 42 Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in .
122. 43 On this phrase, see ποῖος 2.a.γ.
123. 44 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. , , “of human origin”; , “from human beings”; , “merely human”). The question is whether John’s ministry was of divine or human origin.