translation_id: net-engnet

book_id: MRK

label: NET translator note

text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


text: 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.


text: Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.


text: Grk “from the fruits of the vineyard.”


text: Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


text: Grk “But they”; the referent (the tenants, v. 1 ) has been specified in the translation for clarity.


text: 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.


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.


text: 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.


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.


text: Grk “seizing him.” The participle λαβόντες ( labontes ) has been translated as attendant circumstance.


text: Grk “him.”


text: 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 ( kefalh gwnia" ) 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.


text: Here καί ( kai ) has been translated as “now” to introduce a somewhat parenthetical remark by the author.


text: Grk “trap him in word.”


text: Grk “and it is not a concern to you about anyone because you do not see the face of men.”


text: 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.


text: According to L&N 57.180 the term κῆνσος ( khnso" ) 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.


text: Or “the emperor” (“Caesar” is a title for the Roman emperor).


text: Grk “Aware of their hypocrisy he said.”


text: 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 ( dhnarion ) 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.


text: Here δέ ( de ) has been translated as “so” to indicate their response to Jesus’ request for a coin.


text: Or “whose likeness.” sn In this passage Jesus points to the image ( Grk εἰκών , eikwn ) 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.


text: Grk “they said to him.”


text: Grk “and asked him, saying.” The participle λέγοντες ( legontes ) is redundant in contemporary English and has not been translated.


text: 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).


text: The use of ἵνα ( Jina ) with imperatival force is unusual (BDF §470.1).


text: Grk “raise up seed” (an idiom for fathering children).


text: Grk “took a wife” (an idiom for marrying a woman).


text: . 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.


text: Grk “For the seven had her as wife.”


text: Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c. γ ).


text: Grk “Now as for the dead that they are raised.”


text: 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.


text: Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


text: Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22 .


text: Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


text: Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).


text: Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22 .


text: 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 .


text: 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 ).


text: Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22 .


text: 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.


text: Grk “who,” continuing the sentence begun in v. 38 .


text: 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).


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


text: 33 2542 Ï lat), have ὁ ᾿Ιησοῦς ( Jo Ihsou" , “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 pc 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.


text: On the term γαζοφυλάκιον ( gazofulakion ), 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 ).


text: Grk “Truly ( ἀμήν , amhn ), I say to you.”


text: See the note on the term “offering box” in v. 41 .


text: Grk “out of what abounded to them.”