Mark 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-around a fence, and he dug {a pit for} a vatb, and he built a tower-of- defense, and he farmed-out it to {the-ones} tilling-the-ground, and he journeyed-afar.
2And {within} the seasonc he sent-authoritatively 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 sent-authoritatively {the-one} empty-handed.
4And again he sent-authoritatively an other slave towards them, and-that-one they, ╓having stoned╖, smote on-the-head, and ╓they sent-authoritatively {him}, having been dishonored╖ ┌they dishonored {him}┐.
5Not-only again did he send-authoritatively {the-one} other, and-that-one they killed; but-also {he sent-authoritatively 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 sent-authoritatively 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-forth ╓{him}╖ ┌him┐ outside the vineyard.
9Then which will the sir of the vineyard do? He will come, and he will destroy-utterly the-ones tilling-the-ground, and he will give-freely 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 sent-authoritatively 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-caring not 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 given-freely 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, Of whom the image {is} this-one and the inscription?
Moreover the-ones said to him, Of a Caesar.
17╓ And╖ ┌Moreover┐ the Jesus, ╓having replied╖, said to them, Give-forth you the-ones of a Caesar to a Caesar and the-ones of the god to the god! And they ╓marveled╖ ┌were marveling-utterly┐ 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 someone -would decease, and he might leave a woman and he might not begotg ╓children╖ ┌a child┐; so-that the brother of him 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, begotg not a childi. 21And the-one second took her, and he ┌having not left a childi┐ deceased ╓, and not-even he begotg a childi╖; and the-one third likewise, 22and the-ones seven ╓took her, and they╖ begotg not a childi, ┌lastly┐ also the woman ╓last╖ of {the-ones} all deceased; 23┬Then┬ within the standing-up whenever they might stand-up, of whom 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 misled. 25For whenever they might stand-up out-of {the-ones} dead, neither are they 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 ╓an╖ ┌a first┐ injunction of ╓{the-ones} all [injunctions]j╖ ┌{the-ones} all [laws]j┐?
29╓Moreover╖ the Jesus replied ╓to him╖ that {the one} first ┬of all the injunctionsj┬ ┌is┐ ╥of the injunctions of the-ones all [laws]j╥, 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 lifek of you; and out-of the whole inner lifel of you; and out-of the whole intellectual capacitym of you; and out-of the whole forcen 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-affectionately him out-of the whole emotional lifek; and out-of the whole intelligence; and ╓out-of the whole inner lifel; and╖ out-of the whole forcen; also the-one to love-affectionately the-one neighboring as himself. It is ╓more-than╖ ┌more-extraordinary than┐ all the burnt-offerings and sacrificeso. 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 Davidp, 36╓For╖ he David said within ╒the spirit, the-one sacred╕ ╥a sacred spirit╥, The lord ╒said╕ ╥says╥ to the lord of me; be-seated you out-of {the-ones} on-the-right-hand of me until I would have placed the ones hatred of you, ╓a footstool of╖ ┌beneath┐ the feet 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 appropriatedq the houses of widows, and praying with a 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 {the-ones} many, 42and one, a 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 this-one, the widow, the-one begging, ╓has cast╖ ┌cast┐ much-more than all the-ones ┬having cast┬ ╔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 beget or raise children.
iThe Greek is σπέρμα, sperma meaning seed or for animals offspring or humans child.
jThe Greek TR text is feminine whereas in the NA and MT texts masculine genitive plural, thus the TR text is referring to the injunctions feminine and NA and MT texts to laws masculine.
kThe Greek is
καρδία, kardia
meaning heart or going back to
lThe 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.
mThe Greek is
διάνοια, dianoia
meaning intellectual capacity; this
phrase is not in
nThe Greek is ἰσχύς, ischus meaning strength, might, power. The Hebrew word means force with the idea of great or exceeding; thus this use.
oThe Greek is θyσία, thusia, meaning burnt-offering, sacrifice as well as the victim, or that which is offered; elsewhere it is translated as victim.
pThe 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.
qThe Greek is κατεσθίω, katesthiō meaning to eat down, devour when applied contextually and figuratively it means to rob, take dishonestly, forcibly appropriate.
rThe 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. In addition the adjective λεπτός, leptos, from which lepton is the neuter as a substantive, means mite.
Mark 1 ~ 2 ~ 3 ~ 4 ~ 5 ~ 6 ~ 7 ~ 8 ~ 9 ~ 10 ~ 11 ~ 13 ~ 14 ~ 15 ~ 16
updated: January 2011
original: December 2007
©2007 Christ the Master Ministries
Contact: Jerome Scholle
Email: jscholle@christianbear.org