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

Mark 12
New Catholic Bible

Chapter 12

The Parable of the Tenants.[a] 1 Then Jesus began to speak to them in parables: “A man planted a vineyard, put a fence around it, dug a pit for the winepress, and built a watchtower. Then he leased it to tenants and went off on a journey.

2 “When the time arrived, he sent a servant to the tenants to collect from them his share of the produce of the vineyard. 3 But they seized the servant, beat him, and sent him away empty-handed. 4 Again, he sent them another servant, but they beat him over the head and treated him shamefully. 5 Then he sent another, and that one they killed. He also sent many others, some of whom they beat, and others of whom they killed.

6 “Finally, he had only one other to send—his beloved son. And so he sent him to them, thinking: ‘They will respect my son.’ 7 But those tenants said to one another, ‘This is the heir. Come, let us kill him, and the inheritance will be ours!’ 8 And so they seized him, killed him, and threw him out of the vineyard.

9 “What then will the owner of the vineyard do? He will come and put those tenants to death and give the vineyard to others. 10 Have you not read this Scripture:

‘The stone that the builders rejected
    has become the cornerstone;
11 by the Lord this has been done,
    and it is wonderful in our eyes’?”

12 They wanted to arrest him because they realized that this parable was directed at them, but they were afraid of the crowd. Therefore, they left him and went away.

Controversies[b]

13 God or Caesar.[c] Then they sent some Pharisees and Herodians to trap him in what he said. 14 They came and said to him, “Teacher, we know that you are truthful and are not concerned with anyone’s opinion no matter what his station in life. Rather, you teach the way of God in accordance with the truth. Is it lawful or not for us to pay taxes to Caesar? Should we pay them or not?”

15 He was aware of their hypocrisy and said to them, “Why are you trying to trap me? Bring me a denarius[d] and let me examine it.” 16 When they brought one, he asked them, “Whose image is this, and whose inscription?” They replied and said to him, “Caesar’s.” 17 Jesus said to them, “Give to Caesar what is due to Caesar, and to God what is due to God.” His reply left them completely amazed at him.

18 Marriage and the Resurrection.[e] Then some Sadducees, who assert that there is no resurrection, approached him and posed this question, 19 “Teacher, Moses wrote down for us that if a man’s brother dies, leaving a wife but no child, the man shall take his brother’s wife and raise up children for his brother. 20 Now there were seven brothers. The first brother took a wife and died, leaving no children. 21 The second brother married the widow and died, leaving no children. The same was true of the third brother. 22 None of the seven left any children. Last of all, the woman herself died. 23 Now at the resurrection, when they rise up, whose wife will she be, inasmuch as all seven had her?”

24 Jesus said to them, “Is not this the reason you are in error—namely, that you do not understand the Scriptures or the power of God? 25 For when they rise from the dead, they will neither marry nor be given in marriage. They are like angels in heaven.

26 “And in regard to the dead being raised, have you not read in the book of Moses, in the account about the bush, how God said to him: ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’ 27 He is not the God of the dead but of the living. You are very badly mistaken.”

28 The Greatest Commandment.[f] Then one of the scribes who had listened to these discussions, and who had observed how well Jesus answered them, asked Jesus, “Which is the first of all the commandments?”[g]

29 Jesus answered, “The first is: ‘Hear, O Israel: the Lord our God, the Lord is one! 30 You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’ 31 The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”

32 Then the scribe said to him, “Well said, Teacher. You have truly said, ‘He is one, and there is no other besides him.’ 33 And ‘to love him with all your heart, and with all your understanding, and with all your strength, and to love your neighbor as yourself,’ is worth more than any burnt offerings and sacrifices.” 34 And when Jesus saw with what great understanding he had spoken, he said to him, “You are not far from the kingdom of God.” And after that no one dared to ask him any question.

35 Jesus Is Lord.[h] While Jesus was teaching in the temple area, he said, “How can the scribes say that the Christ is the Son of David?[i] 36 David himself, inspired by the Holy Spirit, declared:

‘The Lord said to my Lord:
“Sit at my right hand
    until I put your enemies under your feet.” ’

37 David himself calls him ‘Lord’; so how can he be his son?” And the large crowd listened to him with delight.

38 Denunciation of the Scribes.[j] In his teaching, he said, “Beware of the scribes, who like to walk around in long robes, to be greeted respectfully in the marketplace, 39 and to have the best seats in the synagogues and the places of honor at banquets. 40 They devour the houses of widows, while for the sake of appearance they recite lengthy prayers. They will receive the severest possible condemnation.”

41 The Poor Widow’s Offering.[k] As Jesus was sitting opposite the treasury,[l] he watched the crowd putting money into the treasury. Many wealthy people put in large sums. 42 A poor widow also came and put in two copper coins, that is, about a penny.[m] 43 Then he called his disciples to him and said, “Amen, I say to you, this poor widow has given more than all the other contributors to the treasury. 44 For the others have all contributed out of their abundance, but she out of her poverty has given everything she possessed, all that she had to live on.”

Footnotes

  1. Mark 12:1 This parable was probably inspired by the peasant rebellions of the period. The parable would have an immediate impact on Jewish hearers, who were well acquainted with the “Song of the Vineyard” in Isa 5:1ff. See also note on Mt 21:33-46.
  2. Mark 12:13 The discussions continue. His opponents seek to have Jesus contradict himself so as to accede to their demands. But the questioners are caught in their own trap. And the masks of their false religion fall away. Who among us has not in some way acted like these scribes, Pharisees, and Sadducees when a decision of faith had to be made!
  3. Mark 12:13 See note on Mt 22:15-22.
  4. Mark 12:15 Denarius: the daily wage of a laborer.
  5. Mark 12:18 To the conservative Sadducees, the resurrection of the dead—asserted toward the end of the Old Testament (see Isa 26:19; 2 Mac 7:9-14, 23-26; 12:43-46; Wis 2:23-24; 3:1-9; Dan 12:2-3)—was an idea to be eliminated by ridicule. They postulate an unlikely application of the law of the levirate, according to which a man must provide a posterity for the widow of his brother, if the latter has died childless. See also note on Mt 22:23-33.
  6. Mark 12:28 This friendly dialogue between Jesus and a scribe is unique in the Synoptic Gospels. See also note on Mt 22:34-40.
  7. Mark 12:28 First of all the commandments: among the 613 precepts listed by the teachers of the Law; of these, 365 (as many as the days of the year) were negative, that is, contained prohibitions, and 248 (as many as the parts of the human body were thought to be) were positive.
  8. Mark 12:35 Every king was an “Anointed” (Messiah or Christ), and Ps 110, which is cited here, is an acclamation addressed to a king. The Israelite tradition was utterly convinced that the Anointed One par excellence would belong to the dynasty of David (2 Sam 7:1-17). Then, too, many psalms, including 110, were attributed to David. Against this background Jesus asks a question based on this psalm, with the intention of carrying the thought a step further: he suggests that the Messiah’s origin is mysterious and that his kingship differs from that which his contemporaries await. The early Church will use the same psalm to show that the Resurrection of Jesus is his authentic enthronement as Messiah (see Heb 1:3; 5:6; 6:20; 7:11, 21; 10:12-13).
  9. Mark 12:35 The audience of Jesus is not specified here; in Matthew he is speaking to the Pharisees, and in Luke to the scribes.
  10. Mark 12:38 See notes on Mt 23:1-39.
  11. Mark 12:41 Jesus praises the offering of the poor widow because she gave more than all the others, although her gift was by far the smallest. She willingly gave out of her poverty (all that she had to live on), while the others gave out of their abundance. Therefore, she provides a striking contrast to the pride and pretentiousness of the scribes, who were denounced in the previous section.
  12. Mark 12:41 Treasury: a room with thirteen boxes, near the inner court of the temple, into which women could enter.
  13. Mark 12:42 [She] put in two copper coins, that is, about a penny: literally, “She put in two lepta, which is a fourth of an as.” The fact that the poor widow gives two lepta shows that she could have given less. A lepton was the smallest Greek coin. For his readers’ sake, Mark explains the amount in Roman terms (“fourth of an as,” a penny).
Next
Mark 11
Mark 13
Next
dropdown
New English Translation (NET)

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

New Catholic Bible (NCB)

Copyright © 2019 by Catholic Book Publishing Corp. All rights reserved.

St. Joseph New Catholic Bible