Chapter 12: (Introduction to the Gospels, Coding Reference)
1And he began to say to them within analogies, A person planteda a vineyard, and he placed a defense around {it}, and he dug {a pit for} a vatb, and he built a tower of defense, and he farmed it out to {the ones} tilling the ground, and he journeyed afar.
2And {within} the seasonc he authoritatively sent a slave towards the ones tilling the ground so that beside the ones tilling the ground he might receive from the ╓fruit╖ ┌fruit┐ of the vineyard. 3╓Moreover the ones╖ ┌And they┐, having taken him, thrashed {him}, and they authoritatively sent {the one} empty-handed.
4And again he authoritatively sent an other slave towards them, and they, ╓having stoned╖, smote that one on the head, and ╓they authoritatively sent {him}, having been dishonored╖ ┌they dishonored {him}┐.
5Not only again did he authoritatively send {the one} other, and they killed that one; but also {he authoritatively sent the ones} many others: indeed {they}, ┌whom┐ thrashing ╓the ones╖, moreover ┌whom┐ killing ╓the ones╖, {were}.
6Yet ╓then he, having one affectionately beloved son of him,╖ ┌he was having one affectionately beloved son, and he┐ lastly authoritatively sent him ╓also╖ towards them saying, That they will be respecting the son of me. 7Moreover those, the ones tilling the ground, said towards themselves, That this one is the heir. Come! We might kill him, and the property will be of us. 8And they, having taken him, killed {him}, and they cast ╓{him}╖ ┌him┐ forth outside the vineyard.
9Then what will the sir of the vineyard do? He will come, and he will utterly destroy the ones tilling the ground, and he will freely give the vineyard to {the ones} other.
10Not even did you discern this, the writing, a stone, which the ones building rejected as unworthy, this one was become into a head of a corner. 11And this oned become beside a mastere; and it is marvelous within the eyes of us.
12Not only were they seeking to have seized him, but also they were terrified {under} the crowd; for they knew experientially that he said the analogy towards them, and they, having dismissed him, went forth.
13And they authoritatively sent towards him some of the Pharisees and the Herodians so that they might catch him with words. 14╓Moreover the ones╖ ┌And they┐, having come, say to him. Teacher, we know that you are truthful, and it is not care for to you concerning no one for you see not into the face of humanity but upon a truth, you are teaching the way of the god, is it lawful to have freely given a poll tax to Caesar or not? ┌Might we give freely, or might we not give freely?┐
15╓Might we give freely, or might we not give freely?╖ Moreover the one, knowing the hypocrisy of them, said to them, Why are you contesting me? Bring you to me a denarius so that I might observe.
16Moreover the ones brought {a denarius}, and he says to them, Whose the image {is} this and the inscription?
Moreover the ones said to him, Of a Caesar.
17╓ And╖ ┌Moreover┐ the Jesus, ╓having replied╖, said to them, Give you forth the ones of a Caesar to a Caesar and the ones of the god to the god! And they ╓marveled╖ ┌were utterly marveling┐ upon itf.
18And Sadducees come towards him, whosoever are saying a standing up is not to be. And they interrogate him saying, 19Teacher, a Moses wrote us that if a brother of anyone might decease, and he might leave a woman and he might not siredg ╓children╖ ┌a child┐; so that his brother might take the woman ╓of him╖, and he might raiseh childreni to the brother of him. 20Seven brothers were, and the one first took a woman, and he, deceasing, siredg not a childi. 21And the one second took her, and he ┌having not left a childi┐ deceased ╓, and not even he siredg a childi╖; and the one third likewise, 22and the ones seven ╓took her, and they╖ siredg not a childi, ┌lastly┐ also the woman ╓last╖ of {the ones} all deceased; 23┬Then┬ within the standing up whenever they might stand up, whose of them will a woman be for the ones seven had her, {as} a woman.
24╓And╖ the Jesus, ╓having replied, said╖ ┌was asserting┐ to them, Not! For this reason you, neither knowing the writings nor the power of the god, are being misleading. 25For whenever they might stand up out of {the ones} dead, neither are they being marrying nor are they being given in marriage, but they are as universal messengers ╓, the ones╖ within the universes. 26Moreover concerning the ones dead that they are awakened, you did not discern within the papyral scroll of a Moses as upon the bramble the god said to him saying, I {am} the god of Abraham and the god of Isaac and the god of Jacob. 27He is not ╓the╖ ┌a┐ god of the ones dead but ╓a god╖ of {the ones} living; ╓then you╖ ┌you┐ are very much misled.
28And one of the scribes, having come forward, having heard of them disputing, ╓knowing╖ ┌having observed┐ that he replied rightly to them, interrogated him, Which is ┌first┐ an injunction of all?
29╓Moreover╖ the Jesus replied ╓to him╖ that {the one} first ╓of all the injunctions╖ ┌is┐, Hear you a Israel! A lord, the god of us, a lord is one. 30And you will love affectionately a lord, the god of you, out of the whole emotional lifej of you; and out of the whole inner lifek of you; and out of the whole intellectual capacityl of you; and out of the whole forcem of you. ╓This {is} the first injunction.╖ 31And {the one} second {is} ╓similar to╖ it, you will love affectionately the one neighboring of you as yourself. An other injunction is not greater than these.
32And the scribe said to him, Teacher you said rightly upon a truth that one is ┬a god┬ and not {the one} other is besides him, 33and the one to love him affectionately out of the whole emotional lifej; and out of the whole intelligence; and ╓out of the whole inner lifek; and╖ out of the whole forcem; also the one to love affectionately the one neighboring as himself. It is ╓more than╖ ┌more extraordinary than┐ all the burnt-offerings and sacrificesn. 34And the Jesus, having observed him that he replied sensibly, said to him, You are not afar from the dominion of the god. And no one was having no longer the courage to have interrogated him.
35And the Jesus, having replied, teaching within the temple, was saying,, How the scribes are saying that the one anointed is of a Davido, 36╓For╖ he David said within ╒the spirit, the one sacred╕ ╥a sacred spirit╥, The lord ╒said╕ ╥says╥ to the lord of me; be you seated from {the ones} on the right hand of me until I would have placed ╓a footstool of╖ ┌beneath┐ the feet of you, the ones hatred of you. 37╓Then╖ he David says to him, Lord; and whence is he a son of him? And the large crowd was hearing him pleasantly.
38And within the instruction of him he was saying ╓to them╖, See you from the scribes, the ones desiring: to walk within raiment, and {to receive} salutations within the market-places, 39and {to take} the first-chairs within the sacred assemblies, and {to recline within} the first-seats within the meals; 40these, the ones having forcibly appropriatedp the houses of widows, and praying with pretense at great length, will receive a more extraordinarily condemnation.
41And ╓the Jesus╖ ┌he┐, having sat down diametrically the treasury, was ascertaining how the crowd is casting a copper [coin] into the treasury, and {the ones} many wealthy were casting much, 42and one begging widow, having come, cast two leptonsq which is a quadranq.
43And he, having addressed the adherents of him, says to them, Truly I say to you that she, the widow, the one begging, ╓has cast╖ ┌cast┐ more than all the ones casting into the treasury. 44For {the ones} all cast out of the one abounding to them; moreover this one, out of the deficiency of her, was having {the ones} all as much as, she cast the whole sustenance of her.
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aThe Greek is φυτεύω, phyteuō, meaning plant, produce, set-up. The normal process for starting a vineyard is to asexually reproduce the vines by cuttings or layering of a vine under soil because the vine will form roots there and then can be planted where needed. A second way is to graft a vine to an established root. One could plant seeds, but the time for germination is quite variable and thus not an affective way to start vineyard. As a farmer we talked about planting the garden which meant sowing of seeds, the Greek word is σπείρω, speirō see verses 4:3-8.
bThe Greek is ὑπολήνιον, hypolēnion, meaning vessel under a winepress or vat. One would not have the juice from a wine press go into the ground but into a vessel thus the additional words inserted for proper context.
cThe Greek is καιρός, kairos, meaning due measure or when time inferred critical time, season, opportune time; thus contextually season when speaking of a harvest.
dThe Greek is feminine nominative, thus it is referring back to head which is in Greek of feminine gender.
eThe Greek is κύριος, kyrios, meaning lord, head, master. The usage here is for an inanimate object as the cornerstone of a building is considered the master.
fThe Greek is masculine/neuter dative singular, thus it is referring him, for if it was referring to wording as an instruction, διδαχή, didachē, it should be feminine. However it could also refer to the word, λόγος, logos, and then it would be masculine and then could be translated it. I have taken the latter as one tends to marvel at one words as well as the person responding.
gThe Greek is ἀφίημι,aphiēmi, meaning properly to send from ones self, thus in this context to sire children.
hThe Greek is ἐξανίστημι, exanistēmi meaning stand up forth, raise up from ones seat, emigrate; in this context to sire or raise children.
iThe Greek is σπέρμα, sperma meaning seed or for animals offspring or humans child.
jThe Greek is καρδία, kardia meaning heart or going back to Deuteronomy 6:5, which this verse is referencing, and looking at the meaning of the Hebrew which is heart as the inner man of comprehending mind, will, affections which the Greek also sees the heart as the seat of emotions; thus the use of emotional life.
kThe Greek is ψυχή, psychē meaning breath, soul or the inner being which gives life it force of existence which is equivalent to the Hebrew. However the Greek has additional meanings such as physical life, ghost or spirit of the dead, the immaterial and immortal being or soul, the source of consciousness and what makes life function. Keeping with the context of the verse that it is the totality of a person that is to love affectionately the god and the other words take on more specific meanings for specific aspect of what is called life; thus the use of inner man so that all the deepest aspects that are not fully manifest in what we call life are included.
lThe Greek is διάνοια, dianoia meaning intellectual capacity; this phrase is not in Deut 6:5 and is often translated mind. I prefer intellectual capacity as people have varying degrees of intellectual capacity and this say that whatever capacity you have, use for your love of the god.
mThe Greek is ἰσχύς, ischus meaning strength, might, power. The Hebrew word means force with the idea of great or exceeding; thus this use.
nThe Greek is θyσία, thusia, meaning burnt-offering, sacrifice as well as the victim, or that which is offered; elsewhere it is translated as victim.
oThe Greek when referring to the child of a person often omits the word for son, thus this could also be rendered a son of David meaning a descendant. Also the Greek for David is indeclined so from the context the preposition has to be decided when no indicators are present.
pThe Greek is κατεσθίω, katesthiō meaning to eat down, devour when applied contextually and figuratively it means to rob, take dishonestly, forcibly appropriate.
qThe Greek money was most often Roman as the Greek drachma was equivalent to a Roman denarius which is most familiar in the gospels; thus to understand the relative values it took 40 quadrans to make a denarius or 80 leptons so these are quite small coins. If the denarius was equivalent to a U.S. dollar bill or the English pound, then the lepton is more like one penny or pence, and the quadran like the English two-pence coin.Mark 1 ~ 2 ~ 3 ~ 4 ~ 5 ~ 6 ~ 7 ~ 8 ~ 9 ~ 10 ~ 11 ~ 13 ~ 14 ~ 15 ~ 16
updated: June 2009
original: December 2007
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Contact: Jerome Scholle
Email: jscholle@christianbear.org