Mark Chapter Twelve. noun loc.f.p. parabole + pres.act.infin. laleo]: "A man PLANTED A VINEYARD AND

Transcription

1 Mark Chapter Twelve Parable of the Vineyard (vv. 1-12) VERSE 1 And He began to speak to them in parables (Kai. h;rxato auvtoi/j evn parabolai/j lalei/n [conj + aor.mid.ind.3s. archo begin + pro.dat.m.p. autos + prep en + noun loc.f.p. parabole + pres.act.infin. laleo]: "A man PLANTED A VINEYARD AND PUT A WALL AROUND IT [Ampelw/na a;nqrwpoj evfu,teusen kai. perie,qhken fragmo.n [noun acc.m.s. ampelon vineyard + noun nom.m.s. anthropos + aor.act.ind.3s. phuteuo plant + conj + aor.act.ind.3s. peritithemi put around + noun acc.m.s. phragmos wall], AND DUG A VAT UNDER THE WINE PRESS AND BUILT A TOWER [kai. w;ruxen u`polh,nion kai. wv kodo,mhsen pu,rgon kai. evxe,deto auvto.n gewrgoi/j [conj + aor.act.ind.3s. orusso dig + noun acc.nt.s. hupolenion trough, vat + conj + aor.act.ind.3s. oikodomeo build + noun acc.m.s. purgos tower], and rented it out to vine-growers and went on a journey [kai. evxe,deto auvto.n gewrgoi/j kai. avpedh,mhsen [conj + aor.mid.ind.3s. ekdidomai lease + pro.acc.m.s. autos it + noun dat.m.p. georgos farmer; vine-growers + conj + aor.act.ind.3s. apodemeo go away; leave on a journey]). VERSE 2 "At the harvest time he sent a slave to the vine-growers, in order to receive some of the produce of the vineyard from the vine-growers (kai. avpe,steilen pro.j tou.j gewrgou.j tw/ kairw/ dou/lon i[na para. tw/n gewrgw/n la,bh avpo. tw/n karpw/n tou/ avmpelw/noj [conj + aor.act.ind.3s. apostello send + prep pros + d.a.w/noun acc.m.p. georgos + d.a.w/noun dat.m.s. kairos time, season + noun acc.m.s. doulos slave + conj hina + prep para + d.a.w/noun gen.m.p. georgos + aor.act.subj.3s. lambano receive +

2 prep apo + d.a.w/noun abl.m.p. karpos fruit; produce + d.a.w/noun gen.m.s. ampelon vineyard]). VERSE 3 "They took him, and beat him and sent him away empty-handed (kai. labo,ntej auvto.n e;deiran kai. avpe,steilan keno,n [conj + aor.act.part.nom.m.p. lambano take + pro.acc.m.s. autos + aor.act.ind.3p. dero beat + conj + aor.act.ind.3p. apostello send + adj.acc.m.s. kenos empty]). VERSE 4 "Again he sent them another slave, and they wounded him in the head, and treated him shamefully (kai. pa,lin avpe,steilen pro.j auvtou.j a;llon dou/lon\ kavkei/non evkefali,wsan kai. hvti,masan [conj + adv palin again; another + aor.act.ind.3s. apostello + prep pros + pro.acc.m.p. autos + adj.acc.m.s. allos another + noun acc.m.s. doulos + pro.acc.m.s. kakeions and that one + aor.act.ind.3s. kephalioo beat over the head + conj + aor.act.ind.3p. atimazo treat shamefully]). VERSE 5 "And he sent another, and that one they killed; and so with many others, beating some and killing others (kai. a;llon avpe,steilen\ kavkei/non avpe,kteinan( kai. pollou.j a;llouj( ou]j me.n de,rontej( ou]j de. avpokte,nnontej [conj + adj.acc.m.s. allos another + aor.act.ind.3s. apostello + pro.acc.m.s. kakeinos that one + aor.act.ind.3p. apokteino kill + conj + adj.acc.m.p. polus many + adj.acc.m.p. allos + pro.acc.m.p. hos some + part men + pres.act.part.nom.m.p. dero beat + pro.acc.m.p. hos others + conj de + pres.act.part.nom.m.p. apokteino kill]). VERSE 6 "He had one more to send, a beloved son; he sent him last of all to them, saying, 'They will respect my son (e;ti e[na ei=cen ui`o.n avgaphto,n\ avpe,steilen auvto.n e;scaton pro.j auvtou.j le,gwn o[ti VEntraph,sontai to.n ui`o,n mou [adv eti still + adj.acc.m.s. heis one + impf.act.ind.3s. echo have + noun acc.m.s. huios son + adj.acc.m.s. agapetos

3 beloved + aor.act.ind.3s. apostello + pro.acc.m.s. autos + adj.acc.m.s. eschatos last + pro. pros + pro.acc.m.s. autos + pres.act.part.nom.m.s. lego + conj hoti + fut.pass.ind.3p. entrepos respect + d.a.w/noun acc.m.s. huios son + pro.gen.m.s. ego]).' VERSE 7 "But those vine-growers said to one another, 'This is the heir; come, let us kill him, and the inheritance will be ours (evkei/noi de. oi` gewrgoi. pro.j e`autou.j ei=pan o[ti Ou-to,j evstin o` klhrono,moj\ deu/te avpoktei,nwmen auvto,n( kai. h`mw/n e;stai h` klhronomi,a [adj.nom.m.p. ekeinos those + conj de + d.a.w/noun nom.m.p. georgos + prep pros + pro.acc.m.p. heautou one another + aor.act.ind.3p. eipon said + conj hoti + pro.nom.m.s. houtos this one + pres.act.ind.3s. eimi + d.a.w/noun nom.m.s. kleronomos heir + impf.act.ind.2p. deute come + aor.act.subj.1p. apokteino kill + pro.acc.m.s. autos + conj + pro.gen.m.p. ego + fut.dep.ind.3s. eimi + d.a.w/noun nom.f.s. kleronomia inheritance])!' VERSE 8 "They took him, and killed him and threw him out of the vineyard (kai. labo,ntej avpe,kteinan auvto,n kai. evxe,balon auvto.n e;xw tou/ avmpelw/noj [conj + aor.act.part.nom.m.p. lambano take + aor.act.ind.3p. apokteino kill + pro.acc.m.s. autos + conj + aor.act.ind.3p. ekballo cast + pro.acc.m.s. autos + prep exo outside + d.a.w/noun abl.m.s. ampelon]). VERSE 9 "What will the owner of the vineyard do (ti, Îou=nÐ poih,sei o` ku,rioj tou/ avmpelw/noj [interrog. tis what? + conj oun + fut.act.ind.3s. poieo do + d.a.w/noun kurios owner + d.a.w/noun gen.m.s. ampleon])? He will come and destroy the vine-growers, and will give the vineyard to others (evleu,setai kai. avpole,sei tou.j gewrgou,j kai. dw,sei to.n avmpelw/na a;lloij [fut.dep.ind.3s. erchomai come + conj + fut.act.ind.3s. apollumi destroy + d.a.w/noun acc.m.p. georgos

4 vine-growers + conj + fut.act.ind.3s. didomi give + d.a.w/noun acc.m.s. ampelon vineyard + pro.dat.m.p. allos other]). VERSE 10 "Have you not even read this Scripture: 'THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE CHIEF CORNER stone (ouvde. th.n grafh.n tau,thn avne,gnwte( Li,qon o]n avpedoki,masan oi` oivkodomou/ntej( ou-toj evgenh,qh eivj kefalh.n gwni,aj [interrog part oude not even + d.a.w/noun acc.f.s. graphe scripture + adj.acc.f.s. houtos this + aor.act.ind.2p. anaginosko read + noun acc.m.s. lithos stone + rel.pro.acc.m.s. hos + aor.act.ind.3p. apodokimazo reject + d.a.w/pres.act.part.nom.m.p. oikoeomeo build; builders + pro.nom.m.s. houtos this + aor.pass.ind.3s. ginomai + prep eis + noun acc.f.s. kephale head; chief + noun gen.f.s. gonia corner-stone]); VERSE 11 THIS CAME ABOUT FROM THE LORD, AND IT IS MARVELOUS IN OUR EYES' (para. kuri,ou evge,neto au[th kai. e;stin qaumasth. evn ovfqalmoi/j h`mw/n [prep para + noun abl.m.s. kurios + aor.dep.ind.3s. ginomai + pro.nom.f.s. houtos this + conj + pres.act.ind.3s. eimi + adj.nom.f.s. thaumastos extraordinary, marvelous, astonishing + prep en + noun loc.m.p. ophthalmos eye + pro.gen.m.p. ego])?" VERSE 12 And they were seeking to seize Him, and yet they feared the people, for they understood that He spoke the parable against them (Kai. evzh,toun auvto.n krath/sai( kai. evfobh,qhsan to.n o;clon( e;gnwsan ga.r o[ti pro.j auvtou.j th.n parabolh.n ei=pen [conj + impf.act.ind.3p. zeteo seek + pro.acc.m.s. autos + aor.act.infin. krateo seize + conj + aor.dep.ind.3p. phobeomai fear + d.a.w/noun acc.m.s. ochlos crowd + aor.act.ind.3p. ginosko know, understand + conj gar + conj hoti + prep pros + pro.acc.m.p. autos; against them + d.a.w/noun acc.f.s. parabole + aor.act.ind.3s. eipon spoke]).

5 And so they left Him and went away (kai. avfe,ntej auvto.n avph/lqon [conj + aor.act.part.nom.m.p. aphiemi leave + pro.acc.m.s. autos + aor.act.ind.3p. aperchomai go away]). ANALYSIS: VERSES This is the most elaborate story-parable in Mark s gospel. 2. It comes immediately after the confrontation with the top leaders of the Jewish Sanhedrin. 3. To them refers to the three constituent factions of the Israel s official ruling leadership (cf. 11:17). 4. Jesus taught more than just one parable on this occasion, but Mark presents only the parable of the vineyard (see Matt. 21:1), hence the plural in parables here. 5. In Matthew this parable is the middle member of a trilogy of parables placed between the challenge to Jesus authority and the other controversy stories, in each of which there is a message of displacement: the religious authorities displaced in favor of the tax collectors and prostitutes who responded to John s preaching (Matt. 21:31-32), the firing of the tenants in place of the new tenants who will produce the fruit (Matt. 12:41; another nation, 21:43), the first-invited guests displaced in favor of those brought in from the streets, both bad and good (Matt. 22:10). 6. Matthew s expansion shows well how the vineyard parable functions in this temple context. 7. Those who are observing the confrontation between the religious authorities and Jesus are faced with a choice; there is no room for both. 8. In speaking the parable against them (v. 12) Jesus is implicitly claiming that it is in Him, not in the current regime that people will find the truth. 9. The allusion is unmistakable to anyone with a knowledge of Isaiah: the vineyard is national Israel. 10. The choice of a vineyard as the setting for the story suggests that this is about the long saga of God s dealings with Israel from OT times to the present. 11. Again, the vine or vineyard as an image for Israel in its relation to Yahweh is well known from the OT (e.g., Ps. 80:8, 18; Isa. 27:2-6; Jer. 2:21; 12:10; Ezek. 19:10-14; Hos. 10:1). 12. But the wording of v. 1 is more specific, in that it echoes in detail the introduction to Isaiah s song of the vineyard (Isa. 5:1-2), an allegory, explicitly drawn out, of God s disappointment with His people. 13. Jesus parable does not develop the image in the same way: in Isaiah the vineyard is to be abandoned and devastated, here it will be entrusted to new tenants. 14. Isaiah s message is one of unrelieved disaster, whereas Jesus parable offers hope for a new beginning which will come after rejection of the existing regime. 15. In Isaiah it is the vineyard that is destroyed and in Jesus parable it is the failed tenants that face displacement and destruction. 16. In this parable much of this was obscure to the Jewish leaders. 17. Even Jesus disciples would have been over their heads as they have not as yet come to grips with the passion-resurrection predictions.

6 18. The details of the preparation of the vineyard (five aorist indicatives; planted, put, dug, built, and rented ) reflect LXX Isa. 5:2, though the items are not in the same order. 19. The analogy is to a capital investment expecting a return. 20. The planting aspect is the establishment of Israel in the Promised Land. 21. The protective wall points to the protection God promised Israel from her enemies. 22. In the story the vineyard is not left to the intrusion of unwanted and destructive animals (fox, etc.). 23. In other words the investment needs to be protected and the owner saw to this. 24. Within the vineyard the owner set up a wine press with a vat beneath it in order to extract the juice of the grapes that would be crushed at harvest. 25. What the tower represents has been the subject of debate. 26. A watchtower in a city is an observation post to warn of approaching danger. 27. One interpreter see the tower as the Jewish temple. 28. The idea being that the leaders of the temple were the spiritual guardians of the people. 29. The fruit (wine production) represents divine good production. 30. The owner of the vineyard represents God the Father as is clear from v The landowner entrusts the care of the vineyard to tenant farmers. 32. The renting it out aspect suggests that owner would reward the tenants for services rendered and suggests that the owner expected a return on his investment. 33. The idea of an absentee landlord of a large estate was well known to first century Palestine, where much of the land was held in large estates rather than by owneroccupants. 34. This situation escalated during the Hellenistic period, leading to an increase in landless Jewish peasantry, and therefore to widespread popular resentment and unrest. 35. The normal method of payment for the tenancy was for an agreed portion of the crop to be surrendered to the landowner. 36. In the case of a new vineyard it would be at least four years before the first crop could be harvested. 37. So in the parable story there would a long interval between the beginning of the tenancy and the season (kairos) for the sending of the collector; the tenants have had time to feel fully entrenched. 38. The fact that those who are sent to collect the rental fee (v. 2) are douloi ( slaves ) does not mean that they can easily be ignored. 39. The slave of a rich landowner was himself a person of consequence. 40. In not only refusing the rent, but also assaulting and insulting the collectors the tenants, is in the plainest terms repudiating the owner s claim to the vineyard, and challenging him to enforce payment if he can. 41. As presented here by Jesus the ill-treatment of the slaves is incremental. 42. The first slave suffers a beating and is sent away empty-handed (v. 3). 43. The slaves here represent the long line of prophets culminating in the ministry of John the Baptist. 44. The second example (v. 4) increases the abuse in mentioning a head injury and other shameful treatment.

7 45. The killing of the third slave brings the story to a climax. 46. This refers to the most extreme abuse that the prophets of God sent to Israel suffered (cf. Acts 7:52; Lk. 11:51). 47. So while many prophets, not just two or three (see v. 5b), came to Israel with Yahweh s word, and while many were rejected and ill-treated, some were also killed (Jer. 20:20-23; 2Chron. 24:20-22; Matt. 23:34, 37). 48. The most recent had been John the Baptist, whose ministry Jesus has just implicitly defended in 11: In real life it is even more improbable that the landlord would risk his son after such clear evidence that the tenants were completely corrupt, and would expect any different response, than that after sending so many slaves before reaching this point. 50. But in the allegory this is no mortal landlord, but God who is slow to anger (cf. Ex. 34:6, etc.) and very patient (Jer 15:15; Rom. 2:4; 9:22; 1 Pet. 3:20; cf. Jam. 5:10). 51. The decision to send the landowner s son in v. 6 is marked with a sense of climax: still he had one more to send, and a beloved son, and he sent him last of all to them, and the landowner s assumption that his son, unlike the slaves, would at last command respect. 52. This is not just another attempt, but one last throw. 53. God s last appeal to Israel in this story is presented as a incredible risk. 54. The position of hena (acc.adj. one ) before the verb ( having ) and separated from beloved son adds both to the finality of the this expedient (there is only one person left to send) and theologically, to the uniqueness of the son over against the numerous slaves. 55. The addition of beloved recalls the language of the voice from heaven in 1:11 and 9:7 (this echoes Abraham s sacrifice the your son, the beloved whom you love in Gen. 22:3). 56. So the reader is in no doubt who the son represents. 57. The single climatic figure is Jesus the Son of God. 58. Without using Son of God as a title for himself, Jesus has by this parable already given sufficient grounds for the question asked in 14:61 by the chairman of the Sanhedrin. 59. In the story the great risk taken by the owner of the vineyard is designed to illustrate Jn. 3:16 (et al). 60. Sent him to them last refers to the final official call to the nation of Israel to repent before the onset of the new dispensation the official point in the displacement of the old order with the new. 61. Jesus and His rejection by the tenants (religious establishment) marked a watershed a transition to the new age (CA). 62. They will respect my son points to the clear evidence as to Jesus messianic identity that even the leaders of Israel could not logically refute. 63. This is evident from the tenant s assumption in v. 7 this is the heir. 64. They assumed that if they killed the son/heir that they would be able to take over and run the vineyard as they saw fit. 65. This is the current mentality of Judaism relative to the Land of Promise.

8 66. In the development of the story/parable the tenants hope of ownership of the vineyard serves as the foil to their eventual expulsion from it. 67. The casting of the son out of the vineyard has obvious symbolic significance in relation to the rejection of Jesus. 68. In Matthew and Luke s account the order of killing and casting out is the correct sequence of events with the casting out being the crucifixion of Jesus outside Jerusalem. 69. As in Isa. 5:3-4, a question (cf. v. 9) invites the hearers to adjudicate the case. 70. Matthew produces an ironic effect by having Jesus hearers answer the question themselves, and in so doing pronounce judgment on themselves (Matt. 21:42). 71. The punishment that befell the 2 nd commonwealth was not just for their history of abuse of God s servants, and murder of the heir, but the destruction of all that the old regime stood for. 72. The phrase in v. 9 and gave the vineyard to others refers to the birth of the church even though the judgment came some 37 years later (70 AD). 73. The destruction of the tenants means the end of the vineyard (cf. Isa. 5:5-6) and new vineyard where new tenants will be installed. 74. In vv. 10 & 11 Jesus introduces an OT messianic quotation to highlight the point of the rejection of God s final messenger that was rejected and killed. 75. These two verses are outside the parable proper where Jesus provides documentation for the Messiah s rejection under the figure of a stone building with its chief corner stone. 76. The quotation is from Ps. 118:22-23 (LXX) which anticipates a deliverance and reversal of fortunes expressed in Ps. 118:21 in the singular though celebrated by us in vv The rejection of the stone by the builders (tenants in the parable) is reflected in the parable by the rejection of the son and heir. 78. What is not reflected in the parable is the vindication of the son, but is, in the imagery of a stone becoming the chief corner stone. 79. The parable does not anticipate the final state of the son via resurrection, ascension and glorification. 80. The parable plus the quotation fit with His three passion predictions. 81. This creative use of Scripture which Jesus hearers were not able to work out for themselves, despite the implied rebuke in the opening question (v. 10a). 82. Ps. 118 was a favorite Christian text for Jesus vindication after His rejection and death (Acts 4:11; Eph. 2:20; 1 Pet. 2:4, 7). 83. The thrust of the quote is that the one rejected has become the most important of all. 84. As such Christ is the head of the Church with believers making up the many stones of this great metaphorical edifice. 85. The second verse of the quotation (v. 11) might serve as a motto for Mark s gospel of paradox, of human amazement at the unexpected work of God. 86. The kingdom of God has been shown, especially in chapter 10, to demand a reversal of human values and expectations.

9 87. In it the first are last and the last first, the rejected stone becomes the most important of all, and we are left gazing in amazement at the wondrous ways of God. 88. The inhibition of the authorities because of the crowd (v. 12) has already been noted in 11: Here the crowd s support for Jesus is more explicit, and this underlies the need for the chief priests to gain the help of Judas in order to make a secret arrest (14:1-2). 90. The primary targets of the parable were the authorities and they knew this much (and so did the crowd), and wanted very much to arrest Jesus then and there, but they feared a violent reaction from the crowd. 91. They did not want that as it would have involved the Romans. 92. This was not the time for Jesus to be taken into custody. The Roman Pole Tax (vv ) VERSE 13 Then they sent some of the Pharisees and Herodians to Him in order to trap Him in a statement (Kai. avposte,llousin pro.j auvto,n tinaj tw/n Farisai,wn kai. tw/n ~Hrw dianw/n i[na auvto.n avgreu,swsin lo,gw [conj + pres.act.ind.3p. apostello send + prep pros + pro.acc.m.s. autos + pro.acc.m.p. tis some + d.a.w/noun gen.m.s. Pharisee + conj + d.a.w/noun gen.m.s. Herodians + conj hina + aor.act.subj.3p. agreuo trap + noun loc.m.s. logos]). VERSE 14 They came and said to Him, "Teacher, we know that You are truthful and defer to no one (kai. evlqo,ntej le,gousin auvtw/ ( Dida,skale( oi;damen o[ti avlhqh.j ei= kai. ouv me,lei soi peri. ouvdeno,j [conj + aor.act.part.nom.m.p. erchomai come + pres.act.ind.3p. lego + pro.dat.m.s. autos + noun voc.m.s. didaskalos + perf.act.ind.3p. oida know + conj. hoti + adj.nom.m.s. alethes truthful + pres.act.ind.2s. eimi + conj + neg ou + pres.act.ind.3s. melei of no concern; defer + pro.dat.s. su + prep peri + adj.gen.m.s. oudeis no one]; for You are not partial to any, but teach the way of God in truth. [ouv ga.r ble,peij eivj pro,swpon avnqrw,pwn( avllv evpv avlhqei,aj th.n o`do.n tou/ qeou/ dida,skeij e;xestin dou/nai kh/nson Kai,sari h' ou;è dw/men h' mh. dw/men [neg ou + conj gar + pres.act.ind.2s. blepo see + prep eis + noun acc.nt.s prosopon face; partial + noun gen.m.p. anthropos man;

10 to any + conj alla + prep epi + noun gen.f.s. aletheia truth + d.a.w/noun acc.f.s. hodos way + d.a.w/noun gen.m.s. theos + pres.act.ind.2s. didasko teach]). Is it lawful to pay a poll-tax to Caesar, or not (pres.act.ind.3s. exesti be lawful + aor.act.infin. didomi give; to pay + noun acc.m.s. kenous tax + noun dat.m.s. Caesar + conj e or + neg ouk])? VERSE 15 "Shall we pay or shall we not pay (aor.act.subj.1p. didomi + conj e + neg me + aor.act.subj.1p. didomi; pay])?" But He, knowing their hypocrisy, said to them, "Why are you testing Me (o` de. eivdw.j auvtw/n th.n u`po,krisin ei=pen auvtoi/j( Ti, me peira,zete [conj de + d.a.w/perf.act.part.nom.m.s. oida know + pro.gen.m.p. autos + d.a.w/noun acc.f.s. hupokrisis hyprocrisy + aor.act.ind.3s. eipon said + pro.dat.m.s. autos + interrog. tis why? + pro.acc.s. ego + pres.act.ind.2p. peirazo test])? Bring Me a denarius to look at (fe,rete, moi dhna,rion i[na i;dw [pres.act.imper.2p. phero bring + pro.dat.m.s. ego + noun acc.m.s. denarius + conj hina + aor.act.subj.1s. eidos see, look at])." VERSE 16 They brought one (oi` de. h;negkan [d.a.nom.m.p. ho they + conj de + aor.act.ind.3p. phero bring]). And He said to them, "Whose likeness and inscription is this (kai. le,gei auvtoi/j( Ti,noj h` eivkw.n au[th kai. h` evpigrafh, [conj + pres.act.ind.3s. lego + pro.dat.m.p. autos + interrog.gen.m.s. tis whose + d.a.w/noun nom.f.s. eikon image, likeness + pro.nom.f.s. houtos this + conj + d.a.w/noun f.s. epigraphe inscription])?" And they said to Him, "Caesar's (oi` de. ei=pan auvtw/ ( Kai,saroj [d.a.nom.m.p. ho they + conj de + aor.act.ind.3p. eipon + pro.dat.m.s. autos + noun gen.m.s. Caesar s])."

11 VERSE 17 And Jesus said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's (o` de. VIhsou/j ei=pen auvtoi/j( Ta. Kai,saroj avpo,dote Kai,sari kai. ta. tou/ qeou/ tw/ qew/ Å [d.a.w/noun nom.m.s. Jesus + conj de + aor.act.ind.3s. eipon said + pro.dat.m.p. autos + d.a.w/noun nom.m.s. Caesar + aor.act.imper.2p. apodidomi render +d.a.acc.nt.p. to the things + noun dat.m.s. Caesar + conj + d.a.acc.nt.p. to the things + d.a.w/noun gen.m.s. theos])." And they were amazed at Him (kai. evxeqau,mazon evpv auvtw/ [conj + impf.act.ind.3p. ekthaumazo to marvel + prep epi + pro.dat.m.s. autos]). ANALYSIS: VERSES The series of approaches to Jesus by different religious sects of Judaism, interrupted in 12:1-12 by the parable of the vineyard, now resumes with questioners from the sect of the Pharisees and from the Herodians, who approach Jesus with hostile intentions (v. 1). 2. This second attempt to cast Jesus in an unfavorable light does not originate with those posing the question, but with with others (they were sent ). 3. There is little doubt as to who the senders are; these individuals were sent by the Sanhedrin (see 11:27). 4. So this is an official delegation with the objective of discrediting Jesus. 5. The makeup of the delegation is interesting. 6. The Pharisees are not surprising as they were an important segment within the Sanhedrin (cf. Acts 23:6-7). 7. They have figured prominently as critics of Jesus in Galilee (2:16, 24; 7:1-5; 8:11). 8. On one occasion the Herodians and the Pharisees conspired against Jesus in Galilee (cf. 3:6). 9. The natural sphere of influence of the Herodians was Galilee, not Jerusalem, so it is surprising to find them readily available to do the dirty work of the Sanhedrin. 10. They were there at Passover, and no doubt accompanied Antipas on his Passover visit (cf. Lk. 23:7). 11. The verb trap (aor.subj.) is used here as a vivid metaphor for their hostile purpose (the verb agreuo is used of hunting game). 12. Viewing the preplanned introduction praising Jesus integrity as a teacher of the the way of God within the context of vv. 13 & 15, it is blatantly apparent that they are guilty of flattery. 13. What they affirm about Jesus as a teacher is true, but they speak in insincerity. 14. They praise Jesus for His truthful and unprejudiced approach to teaching the way of God in truth. 15. Jesus is one who is not swayed by any special interest as noted in their words, and defer to no one.

12 16. The idiom is literally for you do not see into the face of men (ou gar blepeis eis prosopon anthropon) 17. There is also, receive a face (lambano prosopon) in Gal. 2: And, admire faces (thaumazontes prosopa) in Jude And finally, there is prosopolempsia (one who shows favoritism) in Acts. 10:34; Rom. 2:1; Eph. 6:9; Col. 3:25; Jam. 2:1, This idiom is familiar from the OT: Lev. 19:15; Deut. 10:17; Ps. 82:2; Prov. 18:5, where nasa panim translated in the LXX by either lambano prosopon or thaumazo prosopon. 21. Jesus questioners claim to recognize Him as God s unprejudiced spokesman. 22. This is blatant flattery, but Mark would expect his readers to recognize in these words a true assessment of Jesus the Teacher. 23. The question that follows is in terms of what is permitted (ezestin). 24. All of Mark s previous uses of the verb (2:24, 26; 3:4; 6:18; 10:2) has referred to what is permitted under divine law, whether that of the OT directly or that of current scribal interpretation of the OT. 25. With regards to the matter under discussion it is one not only permitted, but mandatory under the law of Roman occupation. 26. To phrase the question in the terms of what is permitted is to set up a conflict between divine and human law. 27. It invites Jesus to claim divine sanction for opposing Gentile/pagan government. 28. The question presupposes the Zealot ideology of a fundamental opposition between Caesar and God. 29. Caesar, originally the name of Julius, was by now the regular title of the Roman emperor in common speech. 30. The question relates to the principle of the office rather than to the current holder, Tiberius. 31. All Roman taxes were unpopular (customs, tolls, etc.), but the poll tax (kensos) was of particular offense for Jewish patriots. 32. First imposed less than a generation earlier by means of Quirinius s census, when Judea became a Roman province under direct rules in A.D. 6, it was the immediate cause of a revolt by Judas of Galilee (Josephus, War 2.118; Ant. 18:4-10, 23-25). 33. That revolt was quickly stamped out, but it remained the inspiration for subsequent patriotic leaders, culminating in the Zealot movement which precipitated the revolt of 66 AD, and the consequent siege leading to the destruction of Jerusalem in 70 AD. 34. The question was essentially a political one aimed at aligning Jesus with Zealot ideology. 35. As a Galilean He was not liable to pay the poll-tax, which applied only to provinces such as Judea, which were under direct Roman rule. 36. They approach him as a foreign visitor who might be expected to offer a more objective judgment. 37. His expected response would be used to illicit an unfavorable reaction from the political authorities in Judea. 38. Here is what Josephus relates as to the call to revolt from Judas: He called his fellow countrymen cowards for being willing to pay tribute to the Romans and for putting up with the mortal masters in place of God: They have an unconquerable

13 love for freedom, since they accepted God as their only leader and master (Ant. 18:23). 39. The theology underlying such language is that obedience to God and to Rome as a pagan occupying power is fundamentally incompatible. 40. So this was their trap consisting of the impossibility of answering the question to everyone s satisfaction. 41. Yes would alienate Jewish patriots, who would see it as a pro-roman answer; No would provide a basis for denouncing Jesus to the political authorities as a rebel (Lk. 20:20, makes this explicit). 42. The question is publically presented in v. 15a requiring either a yes or a no answer. 43. A yes answer would alienate Jesus popular support; and a no answer would open the door to a charge of sedition. 44. For Jesus knowledge of people s thoughts cf. 2:8; 5: What He knew about His questioners was that they were insincere that is they did not really want to know the will of God in regards to this matter. 46. For testing see 1:13; 8:11 and 10: Jesus first requests a silver denarius which was the required coinage for payment of the poll tax. 48. It carried a portrait of the emperor with his official title, which at this time under Tiberius. 49. It had on it the words DIVI AUG FILIUS son of the divine Augustus. 50. To the strict Jew this was offensive, involving a graven image with the words that should not be applied to any human being. 51. For everyday commerce the Jews used copper coins to avoid idolatry. 52. These were locally minted and bore no image. 53. By asking His questioners to supply Him with a silver denarius threw them curve! 54. He did not have on Him such a coin, but they were able to produce one. 55. They were in no position to criticize Him for lack of patriotism on religious scruples, if they were already carrying the idolatrous imperial money. 56. As the recognized day wage of a laborer (Matt.20:2), it represented a significant sum. 57. The full inscription around the garlanded head of Tiberius would be TIBERIUS CAESAR DIVI AGUUSTUS FILIUS. 58. On the reverse there would be the title PONTIFEX MAXIMUS, High Priest. (another provocation to Jewish sensibilities). 59. He answers the question in v The logic of Jesus pronouncement is to be found in the verb render (apodidomi) which means literally to repay. 61. The question had been about giving (didomi) the hated poll-tax to Caesar (v. 14); but Jesus speaks of giving back, i.e., giving that which already belongs to the receiver, like paying a debt. 62. The use of Caesar s coin symbolizes the dependence of the subject people to the benefits of Roman rule. 63. And to use that coin to pay the poll tax is to recognize and discharge that indebtedness for services rendered.

14 64. The verb suggests that the payment is not only permitted, but is in fact right in itself, so that to withhold it would be to defraud, and that would place the individual at odds with God!! 65. What belongs to Caesar in this context is the obligation to pay the poll tax with a silver denarius, though Jesus words permit a more expansive understanding of civic responsibility on the part of the believer as well living under Roman rule. 66. The second part of the pronouncement (kai ta tou theou to theo) and the things of God to God is open-ended, and must be defined as the individual s understanding of God s claim on His people. 67. The nature of the pronouncement suggests that such conflict should be expected as exceptional rather than normal. 68. V. 17c narrates the response of all the listeners to Jesus answer. 69. The verb marveled (exethaumazo) is an elevated term for amazement. 70. This advances the buildup to the conclusion in v. 34 that as a result of Jesus answers no one dared ask Him any more questions. A Question Posed by the Sadducees (vv ) VERSE 18 Some Sadducees (who say that there is no resurrection) came to Jesus, and began questioning Him, saying (Kai. e;rcontai Saddoukai/oi pro.j auvto,n( oi[tinej le,gousin avna,stasin mh. ei=nai( kai. evphrw,twn auvto.n le,gontej [conj + pres.dep.ind.3p. erchomai + noun nom.m.p. Sadducee + prep pros + pro.dat.m.s. autos + pro.nom.m.p. hostis who + pres.act.ind.3p. lego + noun acc.f.s. anastasis resurrection + neg me + pres.act.ind. eimi + conj + impf.act.ind.3p. eperotao ask; questioning + pro.acc.m.s. autos + pres.act.part.nom.m.p. lego]), VERSE 19 "Teacher, Moses wrote for us that IF A MAN'S BROTHER DIES and leaves behind a wife AND LEAVES NO CHILD, HIS BROTHER SHOULD MARRY THE WIFE AND RAISE UP CHILDREN TO HIS BROTHER (Dida,skale( Mwu?sh/j e;grayen h`mi/n o[ti eva,n tinoj avdelfo.j avpoqa,nh kai. katali,ph gunai/ka kai. mh. avfh/ te,knon( i[na la,bh o` avdelfo.j auvtou/ th.n gunai/ka kai. evxanasth,sh spe,rma tw/ avdelfw/ auvtou/ [noun voc.m.s. didakalos + noun nom.m.s. Moses + aor.act.ind.3s. graphe + pro.dat.p. ego for us + conj hoti + part ei if + pro.gen.m.s. tis; a man s + noun nom.m.s. adelphos brother +

15 aor.act.subj.3s. apothnesko die + conj + aor.act.subj.3s. kataleipo leave behind + noun acc.f.s. gune wife + conj + neg me + aor.act.subj.3s. aphiemi leave + noun acc.nt.s. teknon child + conj + aor.act.subj.3s. lambano receive; marry + d.a.w/noun nom.m.s. adelphos + pro.gen.m.s. autos + d.a.w/noun acc.f.s. gune wife + conj + aor.act.subj.3s. exanistemi raise up + noun acc.nt.s sperma offspring; children + d.a.w/noun dat.m.s. adelphos + pro.gen.m.s. autos]). VERSE 20 "There were seven brothers; and the first took a wife, and died leaving no children (e`pta. avdelfoi. h=san\ kai. o` prw/toj e;laben gunai/ka kai. avpoqnh, skwn ouvk avfh/ken spe,rma [adj.nom.m.p. hepta seven + noun nom.m.p. adelphos + impf.act.ind.3p. eimi + conj + d.a.w/adj.nom.m.s. protos first + aor.act.ind.3s. lambano receive; took + noun acc.f.s. gune + conj + pres.act.part.nom.m.s. apothenesko die + neg ouk + aor.act.ind.3s. aphiemi leave + noun acc.nt.s sperma descendant]). VERSE 21 "The second one married her, and died leaving behind no children; and the third likewise (kai. o` deu,teroj e;laben auvth,n kai. avpe,qanen mh. katalipw.n spe,rma\ kai. o` tri,toj w`sau,twj [conj + d.a.w/adj.nom.m.s. deutros 2 nd + aor.act.ind.3s. lambano take + pro.acc.f.s. autos + conj + aor.act.ind.3s. apothenesko die + neg me + aor.act.part.nom.m.s. kataleipo leave behind + noun acc.nt.s sperma + conj + d.a.w/adj.nom.m.s. tritos 3 rd + adv hosautos likewise]); VERSE 22 and so all seven left no children (kai. oi` e`pta. ouvk avfh/kan spe,rmaå e;scaton pa,ntwn [conj + d.a.w/adj.nom.m.p. hepta seven + neg ouk + aor.act.ind.3p. aphiemi leave + noun acc.nt.s. sperma]). Last of all the woman died also (e;scaton pa,ntwn kai. h` gunh. avpe,qanen [adv. eschatos + adj.gen.nt.p. pas of all + d.a.w/noun nom.f.s. gune + aor.act.ind.3s. apothnesko die]).

16 VERSE 23 "In the resurrection, when they rise again, which one's wife will she be (evn th/ avnasta,sei Îo[tan avnastw/sinð ti,noj auvtw/n e;stai gunh,è [prep en + d.a.w/noun loc.f.s. anastsis resurrection + adv hotan when + aor.act.subj.3p. anistemi rise + interrog.gen.m.s. tis + pro.gen.m.s. autos + fut.dep.ind.3s. eimi + noun nom.f.s. gune])? For all seven had married her (d.a.w/adj.nom.m.p. hepta + conj gar + aor.act.ind.3p. echo have + pro.acc.f.s. aute her + noun acc.f.s. gune])." VERSE 24 Jesus said to them, "Is this not the reason you are mistaken, that you do not understand the Scriptures or the power of God (e;fh auvtoi/j o` VIhsou/j( Ouv dia. tou/to plana/sqe mh. eivdo,tej ta.j grafa.j mhde. th.n du,namin tou/ qeou/ [aor.act.ind.3s. phemi say + pro.dat.m.p. autos + d.a.w/noun nom.m.s. Jesus + neg ou + prep dia + pro.acc.nt.s. houtos this + pres.act.ind.2p. planao stray away; mistaken + neg me + perf.act.part..nom.m.p. oika know, understand + d.a.w/noun acc.f.p. graphe scripture + conj mede neither + d.a.w/noun acc.f.s. dunamis power + d.a.w/noun gen.m.s. theos])? VERSE 25 "For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven (o[tan ga.r evk nekrw/n avnastw/sin ou;te gamou/sin ou;te gami,zontai( avllv eivsi.n w`j a;ggeloi evn toi/j ouvranoi/j [adv hotan when + conj gar + prep ek + adj.abl.m.p. nekros dead + aor.act.subj.3p. anistemi rise + conj oute neither + pres.act.ind.3p. gameo marry + conj oute nor + pres.pass.ind.3p. gamizo give in marriage + conj alla + pres.act.ind.3p. eimi + conj hos like + noun nom.m.p. angelos + prep en + d.a.w/noun loc.m.s. ouranos heaven]). VERSE 26 "But regarding the fact that the dead rise again, have you not read in the book of Moses, in the passage about the burning bush, how God spoke to him, saying (peri. de. tw/n nekrw/n o[ti evgei,rontai ouvk avne,gnwte evn th/ bi,blw Mwu?se,wj evpi.

17 tou/ ba,tou pw/j ei=pen auvtw/ o` qeo.j le,gwn [prep peri + conj de + d.a.w/adj.gen.m.p. nekros dead + conj hoti + pres.pass.ind.3p. egeiro raise up + neg ouk + aor.act.ind.2p. anaginosko read + prep en + d.a.w/noun loc.f.s. biblos bood + noun gen.m.s. Moses + prep epi + d.a.w.noun gen.m.s. batos bush + conj pos how + aor.act.ind.3s. eipon spoke + pro.dat.m.s. autos + d.a./noun nom.m.s. theos + pres.act.part.nom.m.s. lego], 'I AM THE GOD OF ABRAHAM, AND THE GOD OF ISAAC, and the God of Jacob' [Abraa.m kai. Îo`Ð qeo.j VIsaa.k kai. Îo`Ð qeo.j VIakw,b [pro.nom.m.s. ego I + d.a.w/noun nom.m.s. theos + noun gen.m.s. Abraham + conj + d.a.w/noun nom.m.s. theos + noun gen.m.s. Isaac + conj + d.a.w/noun nom.m.s. theos + noun gen.m.s. Jacob])? VERSE 27 "He is not the God of the dead, but of the living; you are greatly mistaken (ouvk e;stin qeo.j nekrw/n avlla. zw,ntwn\ polu. plana/sqe [neg ouk + pres.act.ind.3s. eimi + noun nom.m.s. theos + adj.gen.m.p. nekros dead + conj alla + pres.act.part.gen.m.p. zao live + adv polus much; greatly + pres.pass.ind.2p. planao be mistaken])." ANALYSIS: VERSES The question of the Pharisees and the Herodians was political with theological overtones. 2. The question from the Sadducees is purely of a theological nature. 3. It is anchored in a specific test case, absurd and improbable as it is framed (Latin reducitio absurdum). 4. It focuses on a current controversy within the sects of Judaism, specifically the Pharisees and the Sadducees, who were in sharp conflict with regards to a subject related to the afterlife. 5. The questioners assume that Jesus supports the Pharisees on this doctrine. 6. So they present Him with a scenario that apparently would embarrass any Phariasic teacher, and so make Jesus look ridiculous before the crowd. 7. Sadducee, a name used only here in Mark, appears from Josephus and rabbinic sources to denote a theological and legal viewpoint, associated with the more aristocratic elements in Jewish society, rather than a tightly organized sect. 8. Sadducean views were espoused by most of the prominent priestly families, resulting in this viewpoint being held as a dominant position in the Sanhedrin (see Acts 23:6-8; also is strongly emphasized by Josephus).

18 9. This delegation therefore probably represents the chief priests which figure prominently from 11:18 onwards, and who were at the heart of the conspiracy against Jesus. 10. The specific name Sadducees is being used here since the issue was one of a theological nature. 11. The basis of their views was the primacy that they gave to the first five books of the OT. 12. They rejected what they considered to be the recently developed views on the afterlife. 13. The Sadducees affirmed that they could find no basis for the doctrine of resurrection in the Pentateuch, and the relatively rare references to that doctrine in OT were insufficient for them to embrace the doctrine. 14. For them Sheol was the final resting place and beyond that there was nothing more to be said! 15. There is more than adequate support for the doctrine of resurrection in the gospel accounts to support the position that Jesus held to the doctrine of bodily resurrection (Lk. 14:14; 16:19-31; 23:43). 16. Also there are Jesus predictions of His own resurrection. 17. Their question assumes that Jesus shares the position of the Pharisees. 18. V. 18 with Mark s parenthetical insertion ( who say there is no resurrection ) set the tone for a question about resurrection of the dead which they did not believe in. 19. Hence, their question is cynical as it is based on a doctrine which they themselves do not believe in. 20. The address Teacher is particularly appropriate for a serious theological question such as a rabbi might be expected to expound on. 21. Moses refers to a particular regulation from the Pentateuch (cf. also 1:44; 7:10; 10:3-4). 22. What follows is a paraphrase of the basic levirate law of Deut. 25:5-6, which also incorporates an echo of the clause anasterson sperma to adelpho in the LXX of Gen. 38:8, a familiar example of that law in practice. 23. The levirate law is based on the assumption that a man s survival is through the continuation of the family line/name, and for those who could see no other form of resurrection this remained an important issue. 24. The use of the verb exanistemi ( RAISE UP ) coming immediately after the notation that the Sadducees do not believe in anastasis cleverly emphasizes that this is the only sort of resurrection they held to. 25. While there is little evidence of the use of this law in the OT (and in the two instances recorded there is resistance on the part of the survivor; Gen. 38:9-10; Ruth 4:6-8) it nevertheless was held as important through the centuries. 26. The existence of a large body of rabbinic law on the subject (Mishnah, tractate Yebamot) indicates that it was still in force in Jesus day. 27. The test case (vv ) is no doubt fictitious, but they intended it to be taken as factual. 28. This elaborate and highly improbable scenario was designed to discredit the doctrine of resurrection by leading to an embarrassing outcome (one wife with seven husbands in the afterlife).

19 29. So the question in v. 23 is: when all eight of them rise again which one will claim her as wife? 30. As with the poll tax question, Jesus begins by repudiating the assumption on which it is based. 31. His opening statement Is this not the reason you are mistaken is followed up with the explanation (v. 24). 32. The verb mistaken (pres.pass.ind. planao) means to be misled. 33. As is commonplace a false understanding of what the Bible actually teaches on a given the subject is what the Sadducees fell into. 34. Additionally, Jesus asserts that they were at odds with the divine attribute of omnipotence (ten dunamin tou theou). 35. So the basis for their doctrinal error is twofold. 36. For the Sadducees who saw their position as based on a erroneous interpretation of Scripture this was especially galling. 37. One on which Jesus will provide documentation in vv. 26 & Also, and maybe even more fundamentally, they have missed the importance of the power of God. 39. Resurrection is not a matter of human potential, but is solely dependant on divine omnipotence. 40. Their rejection of it is based on a strictly rationalistic and secular perspective (e.g., human viewpoint). 41. It is this charge that is taken up in v The actual process of marriage is here expressed as marrying or giving in marriage (the verbs are gameo to marry and gamizo to give marriage or take a bride ). 43. Jesus is saying that marriage is a institution, appropriate to this earthly life, but not to the life to come, that is, to those who rise from the dead. 44. The status of resurrected humans is like that of the angels who do not marry, and by implication do not reproduce their own kind. 45. Another way of viewing this is that those who are raised from the dead are celibate, not that they are sexless. 46. Furthermore, all angels are of the masculine gender. 47. So in heaven or Ph 3 resurrected believers will no longer exist under the divine institution of marriage. 48. The relationship between husbands and wives will no longer exist. 49. Death of a married person dissolves the union. 50. The argument from the standpoint of the Sadducees would have carried little weight since they did not believe in the existence of angels according to Acts 23: How could this be so since there is no shortage of angels in the Pentateuch? 52. The first five books of Moses were essentially their sole scriptural reference and authority. 53. The words But concerning the dead, that they rise returns to the specific question asked by the Sadducees with respect to their rejection of the doctrine of resurrection.

20 54. Jesus now challenges them by citing a text from the only source that they held authoritative, namely to a text in the book of Exodus the second book of the Pentateuch. 55. The change from the active voice of the verb to arise to the passive voice in v. 26 serves to show that resurrection is not automatic, but is the result of the exercise of the power which God alone possesses. 56. The citation Jesus references is not immediately apparent on the surface of Ex. 3:1ff. 57. In the absence of chapter and verse numbers, the use of a striking feature of the text, in this case is Moses encounter with God at the burning bush, serves in place of chapter and verse. 58. The means of reference here is epi with the genitive the book of Moses along with the reference to the burning bush and this serves to denote Ex. 3:1ff. 59. Jesus argument depends on a understanding of the living God and His relationship via covenant with the founders of the Hebrew race Abraham, Isaac, and Jacob. 60. While Jesus inference from this incident may be subtle, they ought to recognize the conclusion that God is not the God of the dead, but of the living (v. 27). 61. To speak of Him as otherwise is demeaning and erroneous. 62. To deny the doctrine of a future resurrection for those whom Yahweh made a covenant, promising descendants and a homeland, is to be greatly mistaken, affirms Jesus (v. 27). 63. To experience to the fullest extent the promises connected with that covenant requires a future resurrection for God s covenant people. 64. To leave their bodies in their graves is beyond ignorance, hence Jesus verdict you are greatly mistaken. 65. He adds to the same verb as in v. 24 the adverb polu meaning greatly. 66. No reaction on the part of the people is here mentioned, but is supplied by a scribe s recognition in v. 28 that Jesus has answered well. The Greatest Commandment (vv ) VERSE 28 One of the scribes came and heard them arguing, and recognizing that He had answered them well, asked Him, "What commandment is the foremost of all (Kai. proselqw.n ei-j tw/n grammate,wn avkou,saj auvtw/n suzhtou,ntwn( ivdw.n o[ti kalw/j avpekri,qh auvtoi/j evphrw,thsen auvto,n( Poi,a evsti.n evntolh. prw,th pa,ntwn [conj + aor.act.part.nom.m.s. proserchomai approach + adj.nom.m.s. heis one + d.a.w/noun gen.m.p. grammateus scribe + aor.act.part.nom.m.s. akouo + pro.gen.m.p. autos + pres.act.part.gen.m.p. suzeteo argue + aor.act.part.nom.m.s. eidos recognizing + conj hoti + adv kalos well + aor.dep.ind.3s. apokrinomai answer + pro.dat.m.p. autos them

21 + aor.act.ind.3s. eperotao ask + pro.acc.m.s. autos + interrog.adj. nom.f.s. poios which + pres.act.ind.3s. eimi + noun nom.f.s. entole commandment + adj.nom.f.s. prote first; foremost + adj.gen.nt.p. pas all])?" VERSE 29 Jesus answered, "The foremost is, 'HEAR, O ISRAEL! THE LORD OUR GOD IS ONE LORD (avpekri,qh o` VIhsou/j o[ti Prw,th evsti,n( :Akoue( VIsrah,l( ku,rioj o` qeo.j h`mw/n ku,rioj ei-j evstin [aor.dep.ind.3s. apokrinomai answer + d.a.w/noun nom.m.s. Jesus + conj hoti + ad.nom.f.s. prote foremost + pres.act.indl.3s. eimi + pres.act.imper.2s. akouo + noun voc.m.s. Israel + noun nom.m.s. kurios + d.a.w/noun nom.m.s. theos + pro.gen.p. ego our + noun nom.m.s. kurios + adj.nom.m.s. heis one + pres.act.ind.3s. eimi]); VERSE 30 AND 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 (kai. avgaph,seij ku,rion to.n qeo,n sou evx o[lhj th/j kardi,aj sou kai. evx o[lhj th/j yuch/j sou kai. evx o[lhj th/j dianoi,aj sou kai. evx o[lhj th/j ivscu,oj sou [conj + pres.act.imper.2s or fut.act.ind.2s agapao love + noun acc.m.s. kurios + d.a.w/noun acc.m.s. theos + pro.gen.m.s. su + prep ek + adj.gen.f.s. holos whole + d.a.w/noun gen.f.s. kardia + pro.gen.m.s. su + conj + prep ek + adj.gen.f.s. holos + d.a.w/noun gen.f.s. psuche soul + pro.gen.m.s. su + conj + prep ek + adj.gen.f.s. holos + d.a.w/noun gen.f.s. dianoia mind + pro.gen.s. su + conj + prep ek + d.a.w/noun gen.f.s. ischus strength + pro.gen.s. su]).' VERSE 31 The second is this, 'YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF (deute,ra au[th( VAgaph,seij to.n plhsi,on sou w`j seauto,n [adj.nom.f.s. deuteros

22 second + pro.nom.f.s. houtos + fut.act.din.2s. agapao + d.a.w/adj.acc.nt.s. plesion neighbor + pro.gen.s. su + conj hos as + pro.acc.m.s. seautous yourself]).' There is no other commandment greater than these (mei,zwn tou,twn a;llh evntolh. ouvk e;stin [adj.nom.f.s. meizon greater + pro.gen.f.p. houtos + adj.nom.f.s. allos other + noun nom.f.s. entole + neg ouk + pres.act.ind.3s. eimi])." VERSE 32 The scribe said to Him, "Right, Teacher; You have truly stated that HE IS ONE, AND THERE IS NO ONE ELSE BESIDES HIM (kai. ei=pen auvtw/ o` grammateu,j( Kalw/j( dida,skale( evpv avlhqei,aj ei=pej o[ti ei-j evstin kai. ouvk e;stin a;lloj plh.n auvtou/ [conj + aor.act.ind.3s. eipon said + pro.dat.m.s. autos + d.a.w/noun nom.m.s. grammateus + adv kalos Right + noun voc.m.s. didaskalos + prep epi + noun gen.f.s. aletheia truth; truly + aor.act.ind.2s. eipon stated + conj hoti + adj.nom.m.s. heis one + pres.act.ind.3s. eimi + conj + neg ouk + pres.act.ind.3s. eimi + adj.nom.m.s. allos other + prep plen besides + pro.gen.m.s. autos]); VERSE 33 AND TO LOVE HIM WITH ALL THE HEART AND WITH ALL THE UNDERSTANDING AND WITH ALL THE STRENGTH, AND TO LOVE ONE'S NEIGHBOR AS HIMSELF (kai. to. avgapa/n auvto.n evx o[lhj th/j kardi,aj kai. evx o[lhj th/j sune,sewj kai. evx o[lhj th/j ivscu,oj kai. to. avgapa/n to.n plhsi,on w`j e`auto.n [conj + d.a.w/pres.act.infin. agapao + pro.acc.m.s. autos + prep ek + adj.gen.f.s. holos + d.a.w/noun gen.f.s. kardia + conj + prep ek + adj.gen.f.s. holos + noun gen.f.s. sunesis understanding + conj + prep ek + adj.gen.f.s. holo + d.a.w/noun gen.f.s. ischus strength + conj + d.a.w/pres.act.infin. agapao + d.a.w/noun acc.m.s. plerion neighbor + conj hos as + pro.acc.m.s. eautou himself], is much more than all burnt offerings and sacrifices [perisso,tero,n evstin pa,ntwn tw/n o`lokautwma,twn kai. qusiw/n [adj.nom.nt.s.