translation_id: net-engnet

book_id: MRK

label: NET translator note

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


text: For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


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


text: Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).


text: Grk “a colt tied there on which no one of men has ever sat.”


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


text: Grk “they”; the referent (the people mentioned in v. 5 ) has been specified in the translation for clarity.


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


text: Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13 .


text: The expression ῾Ωσαννά ( Jwsanna , 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 ( euloghmeno" Jo ercomeno" en onomati kuriou ), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ ( kai Jo basileu" tou Israhl ). 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.


text: Here καί ( kai ) has been translated as “Then” to indicate the transition from the previous narrative.


text: Grk “anything.”


text: Grk “And answering, he said to it.” The participle ἀποκριθείς ( apokriqeis ) is redundant and has not been translated.


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


text: Grk “the temple.” sn The merchants ( those who were selling ) would have been located in the Court of the Gentiles.


text: 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.


text: 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.


text: Grk “the temple.”


text: The imperfect ἐδίδασκεν ( edidasken ) is here taken ingressively.


text: Or “a hideout” (see L&N 1.57).


text: Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22 .


text: Grk “how they could destroy him.”


text: 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 ).


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


text: Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ( {ina ), 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.


text: For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


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


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


text: On this phrase, see BDAG 844 s.v. ποῖος 2.a. γ .


text: The plural Greek term ἀνθρώπων ( anqrwpwn ) 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.


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


text: Grk “answering, they said to Jesus.” The participle ἀποκριθέντες ( apokriqentes ) is redundant, but the syntax of the phrase has been modified to conform to English style.


text: On this phrase, see BDAG 844 s.v. ποῖος 2.a. γ . This is exactly the same phrase as in v. 28 .