01500
 \\A colt tied at the door without in the open street\\ (\\plon\\
 \\dedemenon pros thuran ex epi tou amphodou\\). A carefully drawn
 picture. The colt was outside the house in the street, but
 fastened (bound, perfect passive participle) to the door. "The
 better class of houses were built about an open court, from which
 a passage way under the house led to the street outside. It was
 at this outside opening to the street that the colt was tied"
 (Gould). The word \\amphodos\\ (from \\amph\\, both, and \\hodos\\, road)
 is difficult. It apparently means road around a thing, a crooked
 street as most of them were (cf. Straight Street in
 # Ac 9:11
 It occurs only here in the N.T. besides D in
 # Ac 19:28
 It is very common in the papyri for _vicus_ or "quarter." \\And\\
 \\they loose him\\ (\\kai luousin auton\\). Dramatic present tense.
 Perhaps Peter was one of those sent this time as he was later
 # Lu 22:8
 If so, that explains Mark's vivid details here.

01501
 \\Certain of those that stood there\\ (\\tines tn ekei hestkotn\\).
 Perfect active participle, genitive plural. Bystanders.
 # Lu 19:33
 terms them "the owners thereof" (\\hoi kurioi autou\\). The lords or
 masters of the colt. They make a natural protest.

01502
01503
 \\They bring the colt unto Jesus\\ (\\pherousin ton plon pros ton\\
 \\Isoun\\). Vivid historical present. The owners acquiesced as Jesus
 had predicted. Evidently friends of Jesus.

01504
 \\Branches\\ (\\stibadas\\). A litter of leaves and rushes from the
 fields. Textus Receptus spells this word \\stoibadas\\.
 # Mt 21:8
 has \\kladous\\, from \\kla\\, to break, branches broken or cut from
 trees.
 # Joh 12:13
 uses the branches of the palm trees (\\ta baia tn phoinikn\\), "the
 feathery fronds forming the tufted crown of the tree" (Vincent).
 That is to say, some of the crowd did one of these things, some
 another.
 See note on "Mt 21:4"
 ... through verse 9
  for discussion of other details. The deliberate conduct of Jesus
 on this occasion could have but one meaning. It was the public
 proclamation of himself as the Messiah, now at last for his
 "hour" has come. The excited crowds in front (\\hoi proagontes\\) and
 behind (\\hoi akolouthountes\\) fully realize the significance of it
 all. Hence their unrestrained enthusiasm. They expect Jesus, of
 course, now to set up his rule in opposition to that of Caesar,
 to drive Rome out of Palestine, to conquer the world for the
 Jews.

01505
01506
01507
 \\When he had looked round about upon all things\\ (\\periblepsamenos\\
 \\panta\\). Another Markan detail in this aorist middle participle.
 Mark does not give what
 # Lu 19:39-55
 has nor what
 # Mt 21:10-17
 does. But it is all implied in this swift glance at the temple
 before he went out to Bethany with the Twelve, \\it being now\\
 \\eventide\\ (\\opse d ouss ts hrs\\). Genitive absolute, the hour
 being already late. What a day it had been! What did the apostles
 think now?

01508
 \\On the morrow\\ (\\ti epaurion\\).
 # Mt 21:18
 has "early" (\\pri\\), often of the fourth watch before six A.M.
 This was Monday morning. The Triumphal Entry had taken place on
 our Sunday, the first day of the week.

01509
 \\If haply he might find anything thereon\\ (\\ei ara ti heursei en\\
 \\auti\\). This use of \\ei\\ and the future indicative for purpose (to
 see if, a sort of indirect question) as in
 # Ac 8:22; 17:27
 Jesus was hungry as if he had had no food on the night before
 after the excitement and strain of the Triumphal Entry. The early
 figs in Palestine do not get ripe before May or June, the later
 crop in August. It was not the season of figs, Mark notes. But
 this precocious tree in a sheltered spot had put out leaves as a
 sign of fruit. It had promise without performance.

01510
 \\No man eat fruit from thee henceforward forever\\ (\\Mketi eis ton\\
 \\aina ek sou mdeis karpon phagoi\\). The verb \\phagoi\\ is in the
 second aorist active optative. It is a wish for the future that
 in its negative form constitutes a curse upon the tree.
 # Mt 21:19
 has the aorist subjunctive with double negative \\ou mketi\\
 \\gentai\\, a very strong negative prediction that amounts to a
 prohibition. See on Matthew. Jesus probably spoke in the Aramaic
 on this occasion. \\And his disciples heard it\\ (\\kai kouon hoi\\
 \\mathtai autou\\). Imperfect tense, "were listening to it," and
 evidently in amazement, for, after all, it was not the fault of
 the poor fig tree that it had put out leaves. One often sees
 peach blossoms nipped by the frost when they are too precocious
 in the changeable weather. But Jesus offered no explanation at
 this time.

01511
 \\Began to cast out\\ (\\rxato ekballein\\). Mark is fond of "began."
 See note on "Mt 21:12"
 ... and verses following
  for discussion of this second cleansing of the temple in its
 bearing on that in
 # Joh 2:14
 \\Money-changers\\ (\\kollubistn\\). This same late word in
 # Mt 21:12
 which see for discussion. It occurs in papyri.

01512
 \\Through the temple\\ (\\dia tou hierou\\). The temple authorities had
 prohibited using the outer court of the temple through the
 Precinct as a sort of short cut or by-path from the city to the
 Mount of Olives. But the rule was neglected and all sorts of
 irreverent conduct was going on that stirred the spirit of Jesus.
 This item is given only in Mark. Note the use of \\hina\\ after
 \\phie\\ (imperfect tense) instead of the infinitive (the usual
 construction).

01513
 \\For all the nations\\ (\\psin tois ethnesin\\). Mark alone has this
 phrase from
 # Isa 56:7; Jer 7:11
 The people as well as the temple authorities were guilty of
 graft, extortion, and desecration of the house of prayer. Jesus
 assumes and exercises Messianic authority and dares to smite this
 political and financial abuse. Some people deny the right of the
 preacher to denounce such abuses in business and politics even
 when they invade the realm of morals and religion. But Jesus did
 not hesitate.

01514
 \\Sought how they might destroy him\\ (\\eztoun ps auton apolessin\\).
 Imperfect indicative, a continuous attitude and endeavour. Note
 deliberative subjunctive with \\ps\\ retained in indirect question.
 Here both Sadducees (chief priests) and Pharisees (scribes)
 combine in their resentment against the claims of Jesus and in
 the determination to kill him. Long ago the Pharisees and the
 Herodians had plotted for his death
 # Mr 3:6
 Now in Jerusalem the climax has come right in the temple. \\For\\
 \\they feared him\\ (\\ephobounto gar\\). Imperfect middle indicative.
 Hence in wrath they planned his death and yet they had to be
 cautious. The Triumphal Entry had shown his power with the
 people. And now right in the temple itself "all the multitude was
 astonished at his teaching" (\\ps ho ochlos exeplsseto epi ti\\
 \\didachi autou\\). Imperfect passive. The people looked on Jesus as
 a hero, as the Messiah. This verse aptly describes the crisis
 that has now come between Christ and the Sanhedrin.

01515
 \\Every evening\\ (\\hotan opse egeneto\\). Literally, \\whenever evening\\
 \\came on\\ or more exactly \\whenever it became late\\. The use of
 \\hotan\\ (\\hote an\\) with the aorist indicative is like \\hopou an\\
 with the imperfect indicative (\\eiseporeueto\\) and \\hosoi an\\ with
 the aorist indicative (\\hpsanto\\) in
 # Mr 6:56
 The use of \\an\\ makes the clause more indefinite and general, as
 here, unless it renders it more definite, a curious result, but
 true.
 # Lu 21:37
 has the accusative of extent of time, "the days," "the nights."
 The imperfect tense he (or they) would go (\\exeporeueto,\\
 \\exeporeuonto\\) out of the city suggests "whenever" as the meaning
 here.

01516
 \\As they passed by in the morning\\ (\\paraporeuomenoi pri\\).
 Literally, passing by in the morning. The next morning. They went
 back by the lower road up the Mount of Olives and came down each
 morning by the steep and more direct way. Hence they saw it.
 # Mt 21:20
 does not separate the two mornings as Mark does. \\From the roots\\
 (\\ek rizn\\). Mark alone gives this detail with \\exrammenn\\ perfect
 passive predicate participle from \\xrain\\.

01517
 \\Peter calling to remembrance\\ (\\anamnstheis ho Petros\\). First
 aorist participle, being reminded. Only in Mark and due to
 Peter's story. For his quick memory see also
 # 14:72
 \\Which thou cursedst\\ (\\hn katras\\). First aorist middle
 indicative second person singular from \\kataraomai\\. It almost
 sounds as if Peter blamed Jesus for what he had done to the fig
 tree.

01518
 \\Have faith in God\\ (\\echete pistin theou\\). Objective genitive
 \\theou\\ as in
 # Gal 2:26; Ro 3:22,26
 That was the lesson for the disciples from the curse on the fig
 tree so promptly fulfilled. See this point explained by Jesus in
 # Mt 21:21
 which see for "this mountain" also.

01519
 \\Shall not doubt in his heart\\ (\\m diakrithi en ti kardii\\
 \\autou\\). First aorist passive subjunctive with \\hos an\\. The verb
 means a divided judgment (\\dia\\ from \\duo\\, two, and \\krin\\, to
 judge). Wavering doubt. Not a single act of doubt (\\diakrithi\\),
 but continued faith (\\pisteui\\). \\Cometh to pass\\ (\\ginetai\\).
 Futuristic present middle indicative.

01520
 \\Believe that ye have received them\\ (\\pisteuete hoti elabete\\). That
 is the test of faith, the kind that sees the fulfilment before it
 happens. \\Elabete\\ is second aorist active indicative, antecedent
 in time to \\pisteuete\\, unless it be considered the timeless aorist
 when it is simultaneous with it. For this aorist of immediate
 consequence see
 # Joh 15:6

01521
 \\Whensoever ye stand\\ (\\hotan stkete\\). Late form of present
 indicative \\stk\\, from perfect stem \\hestka\\. In LXX. Note use of
 \\hotan\\ as in
 # 11:19
 Jesus does not mean by the use of "stand" here to teach that this
 is the only proper attitude in prayer. \\That your Father also may\\
 \\forgive you\\ (\\hina kai ho patr aphi humin\\). Evidently God's
 willingness to forgive is limited by our willingness to forgive
 others. This is a solemn thought for all who pray. Recall the
 words of Jesus in
 # Mt 6:12,14

01522
 This verse is omitted by Westcott and Hort. The Revised Version
 puts it in a footnote.

01523
 \\The chief priests, and the scribes, and the elders\\ (\\hoi\\
 \\archiereis kai hoi grammateis kai hoi presbuteroi\\). Note the
 article with each separate group as in
 # Lu 20:1
 and
 # Mt 21:23
 These three classes were in the Sanhedrin. Clearly a large
 committee of the Sanhedrin including both Sadducees and Pharisees
 here confront Jesus in a formal attack upon his authority for
 cleansing the temple and teaching in it.

01524
 \\By what authority\\ (\\en poii exousii\\). This question in all three
 Gospels was a perfectly legitimate one.
 See note on "Mt 21:23"
 ... through verse 27
  for discussion. Note present subjunctive here (\\hina tauta\\
 \\poiis\\), that you keep on doing these things.

01525
01526
 \\Answer me\\ (\\apokrithte moi\\). This sharp demand for a reply is
 only in Mark. See also verse
 # 29
 Jesus has a right to take this turn because of John's direct
 relation to himself. It was not a dodge, but a home thrust that
 cleared the air and defined their attitude both to John and
 Jesus. They rejected John as they now reject Jesus.

01527
 \\If we say\\ (\\ean eipmen\\). Third-class condition with aorist active
 subjunctive. The alternatives are sharply presented in their
 secret conclave. They see the two horns of the dilemma clearly
 and poignantly. They know only too well what Jesus will say in
 reply. They wish to break Christ's power with the multitude, but
 a false step now will turn the laugh on them. They see it.

01528
 \\But should we say\\ (\\alla eipmen\\). Deliberative subjunctive with
 aorist active subjunctive again. It is possible to supply \\ean\\
 from verse
 # 31
 and treat it as a condition as there. So
 # Mt 21:26
 and
 # Lu 20:6
 But in Mark the structure continues rugged after "from men" with
 anacoluthon or even aposiopesis--"they feared the people" Mark
 adds. Matthew has it: "We fear the multitude." Luke puts it: "all
 the people will stone us." All three Gospels state the popular
 view of John as a prophet. Mark's "verily" is \\onts\\ really,
 actually. They feared John though dead as much as Herod Antipas
 did. His martyrdom had deepened his power over the people and
 disrespect towards his memory now might raise a storm (Swete).

01529
 \\We know not\\ (\\ouk oidamen\\). It was for the purpose of getting out
 of the trap into which they had fallen by challenging the
 authority of Jesus. Their self-imposed ignorance, refusal to take
 a stand about the Baptist who was the Forerunner of Christ,
 absolved Jesus from a categorical reply. But he has no notion of
 letting them off at this point.

01530
 \\He began to speak unto them in parables\\ (\\rxato autois en\\
 \\parabolais lalein\\). Mark's common idiom again. He does not mean
 that this was the beginning of Christ's use of parables (see
 # 4:2
 but simply that his teaching on this occasion took the parabolic
 turn. "The circumstances called forth the parabolic mood, that of
 one whose heart is chilled, and whose spirit is saddened by a
 sense of loneliness, and who, retiring within himself, by a
 process of reflection, frames for his thoughts forms which half
 conceal, half reveal them" (Bruce). Mark does not give the
 Parable of the Two Sons
 # Mt 21:28-32
 nor that of the Marriage Feast of the King's Son
 # Mt 22:1-14
 He gives here the Parable of the Wicked Husbandmen. Also in
 # Mt 21:33-46
 and
 # Lu 20:9-19
 See discussion in Matthew.
 # Mt 21:33
 calls the man "a householder" (\\oikodespots\\). \\A pit for the\\
 \\winepress\\ (\\hupolnion\\). Only here in the N.T. Common in the LXX
 and in late Greek. Matthew had \\lnon\\, winepress. This is the
 vessel or trough under the winepress on the hillside to catch the
 juice when the grapes were trodden. The Romans called it _lacus_
 (lake) and Wycliff _dalf_ (lake), like delved. See on Matthew for
 details just alike. \\Husbandmen\\ (\\gergois\\). Workers in the ground,
 tillers of the soil (\\ergon, g\\).

01531
 \\At the season\\ (\\ti kairi\\). For fruits as in the end of the
 sentence. \\A servant\\ (\\doulon\\). Bondslave. Matthew has plural. \\That\\
 \\he might receive\\ (\\hina labi\\). Purpose clause with second aorist
 subjunctive. Matthew has infinitive \\labein\\, purpose also. \\Wounded\\
 \\in the head\\ (\\ekephalisan\\). An old verb (\\kephalai\\), to bring
 under heads (\\kephal\\), to summarize. Then to hit on the head.
 Only here in the N.T.

01532
01533
01534
 \\Beating some and killing some\\ (\\hous men derontes, hous de\\
 \\apoktennuntes\\). This distributive use of the demonstrative
 appears also in
 # Mt 21:35
 in the singular (\\hon men, hon de, hon de\\). Originally \\der\\ in
 Homer meant to skin, flay, then to smite, to beat. \\Apoktennuntes\\
 is a \\mi\\ form of the verb (\\apoktennumi\\) and means to kill off.

01535
 \\A beloved son\\ (\\huion agapton\\).
 # Lu 20:13
 has \\ton huion ton agapton\\. Jesus evidently has in mind the
 language of the Father to him at his baptism
 # Mr 1:11; Mt 3:17; Lu 3:22
 \\Last\\ (\\eschaton\\). Only in Mark.
 See note on "Mt 21:37"
  for discussion of "reverence."

01536
 \\Among themselves\\ (\\pros heautous\\). This phrase alone in Mark.
 # Lu 20:14
 has "with one another" (\\pros alllous\\), reciprocal instead of
 reflexive, pronoun.

01537
 \\Killed him and cast him forth\\ (\\apekteinan auton, kai exebalon\\
 \\auton\\). Matthew and Luke reverse the order, cast forth and
 killed.

01538
01539
 \\This scripture\\ (\\tn graphn tautn\\). This passage of scripture
 # Lu 4:21; Joh 19:37; Ac 1:16
 It is a quotation from
 # Ps 118:22
 See note on "Mt 21:42"
  for discussion.

01540
 \\This\\ (\\haut\\). Feminine in LXX may refer to \\kephal\\ (head) or may
 be due to the Hebrew original \\zth\\ (this thing) which would be
 neuter \\touto\\ in a Greek original, a translation Hebraism.

01541
 \\Against them\\ (\\pros autous\\). So Luke. It was a straight shot, this
 parable of the Rejected Stone
 # 12:10
 and the longer one of the Wicked Husbandmen. There was no
 mistaking the application, for he had specifically explained the
 application
 # Mt 21:43-45
 The Sanhedrin were so angry that they actually started or sought
 to seize him, but fear of the populace now more enthusiastic for
 Jesus than ever held them back. They went off in disgust, but
 they had to listen to the Parable of the King's Son before going
 # Mt 22:1-14

01542
 \\That they might catch him in talk\\ (\\hina auton agreussin logi\\).
 Ingressive aorist subjunctive. The verb is late from \\agra\\ (a hunt
 or catching). It appears in the LXX and papyri. Here alone in the
 N.T.
 # Lu 20:20
 has the same idea, "that they may take hold of his speech"
 (\\epilabntai autou logon\\) while
 # Mt 22:15
 uses \\pagideussin\\ (to snare or trap). See discussion in Matthew.
 We have seen the scribes and Pharisees trying to do this very
 thing before
 # Lu 11:33
 Mark and Matthew note here the combination of Pharisees and
 Herodians as Mark did in
 # 3:6
 Matthew speaks of "disciples" or pupils of the Pharisees while
 Luke calls them "spies" (\\enkathetous\\).

01543
 \\Shall we give or shall we not give?\\ (\\dmen  m dmen;\\). Mark
 alone repeats the question in this sharp form. The deliberative
 subjunctive, aorist tense active voice. For the discussion of the
 palaver and flattery of this group of theological students
 See note on "Mt 22:16"
 ... through verse 22

01544
 \\Knowing their hypocrisy\\ (\\eids autn tn hupocrisin\\).
 # Mt 22:18
 has "perceived their wickedness" (\\gnous tn ponrian autn\\) while
 # Lu 20:23
 says, "perceived their craftiness" (\\katanosas autn tn\\
 \\panourgian\\). Each of these words throws a flash-light on the
 spirit and attitude of these young men. They were sly, shrewd,
 slick, but they did not deceive Jesus with their pious palaver.
 See on Matthew for further details.

01545
01546
 \\Marvelled greatly at him\\ (\\exethaumazon ep' auti\\). Imperfect
 tense with perfective use of the preposition \\ex\\. Both Matthew and
 Luke use the ingressive aorist. Luke adds that they "held their
 peace" (\\esigsan\\) while Matthew notes that they "went their way"
 (\\aplthan\\), went off or away.

01547
 \\There come unto him Sadducees\\ (\\erchontai Saddoukaioi pros auton\\).
 Dramatic present. The Pharisees and Herodians had had their turn
 after the formal committee of the Sanhedrin had been so
 completely routed. It was inevitable that they should feel called
 upon to show their intellectual superiority to these raw
 Pharisaic and Herodian theologians.
 See note on "Mt 22:23"
 ... through verse 33
  for discussion of details. It was a good time to air their
 disbelief in the resurrection at the expense of the Pharisees and
 to score against Jesus where the Sanhedrin and then the Pharisees
 and Herodians had failed so ignominiously.

01548
 \\Moses wrote\\ (\\Muss egrapsen\\). So
 # Lu 20:28
 # Ge 38:8; De. 25:5
 Matthew has "said" (\\eipen\\).

01549
 \\Took a wife\\ (\\elaben gunaika\\). So
 # Lu 20:29
 Matthew has "married" (\\gmas\\).
