Mark / Chapter 11

Mark 11

33 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Mark 11 narrates Jesus's entry into Jerusalem, the cursing of the fig tree, the cleansing of the temple, and a series of confrontations with the religious authorities. Jesus enters the city riding a colt in deliberate fulfillment of Zechariah 9:9, the crowds hailing him with messianic acclamations. The fig tree episode frames the temple action — the fruitless tree symbolizes the fruitless temple. Jesus drives out the merchants, accusing them of turning God's house of prayer into a den of robbers. The chapter concludes with a teaching on faith and prayer, and a challenge to Jesus's authority that he parries with a counter-question about John the Baptist.

What Makes This Chapter Remarkable

The fig tree and temple cleansing form a Markan 'sandwich' (intercalation): fig tree cursed (vv. 12-14), temple cleansed (vv. 15-19), fig tree withered (vv. 20-21). This literary structure signals that the fig tree interprets the temple — both are judged for failing to bear fruit. The quotation combining Isaiah 56:7 ('house of prayer for all nations') and Jeremiah 7:11 ('den of robbers') encapsulates Jesus's critique: the temple has failed its intended purpose of drawing all peoples to God.

Translation Friction

The cursing of the fig tree (v. 13) — especially Mark's note that 'it was not the season for figs' — has puzzled commentators. If it was not fig season, why expect fruit? The action is best understood as a prophetic sign-act (like Jeremiah's broken jar or Ezekiel's siege) rather than a display of frustration. The tree represents Israel's religious establishment. The 'den of robbers' language does not mean the merchants were overcharging; it means the temple itself had become a hideout for those who exploit others while maintaining a religious facade.

Connections

The entry fulfills Zechariah 9:9 (the king coming on a donkey) and echoes 2 Kings 9:13 (garments spread for a new king). The temple action connects to Malachi 3:1-3 ('the Lord whom you seek will suddenly come to his temple'). The fig tree echoes Hosea 9:10, Jeremiah 8:13, and Micah 7:1, where figs symbolize Israel's faithfulness. The authority question (vv. 27-33) continues the pattern of Jesus turning hostile questions back on his questioners.

Mark 11:1

Καὶ ὅτε ἐγγίζουσιν εἰς Ἱεροσόλυμα εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ ὄρος τῶν ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ

When they drew near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives, he sent two of his disciples

KJV And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,

Notes & Key Terms

Translator Notes

  1. Bethphage ('house of unripe figs') and Bethany ('house of affliction' or 'house of dates') were villages on the eastern slope of the Mount of Olives, about two miles from Jerusalem. The Mount of Olives carried eschatological significance — Zechariah 14:4 places God's final intervention there.
  2. [TCR Cross-Reference] Quotes Zechariah 14:4. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Mark 11:2

καὶ λέγει αὐτοῖς· Ὑπάγετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθὺς εἰσπορευόμενοι εἰς αὐτὴν εὑρήσετε πῶλον δεδεμένον ἐφ' ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισεν· λύσατε αὐτὸν καὶ φέρετε.

Says to them, Go your way into the village over opposed to you — and as soon as you be entered into it, you will find a colt tied, whereon never man sat. Loose him, and bring him.

KJV And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him.

Notes & Key Terms

Translator Notes

  1. The colt (pōlon) that has never been ridden fulfills the requirement that animals used for sacred purposes be previously unused (cf. Numbers 19:2, Deuteronomy 21:3, 1 Samuel 6:7). Jesus's foreknowledge of the colt's location and circumstances suggests either prophetic insight or prior arrangement.
  2. [TCR Cross-Reference] Draws on Numbers 19:2. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Deuteronomy 21:3. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  4. [TCR Cross-Reference] Draws on 1 Samuel 6:7. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Mark 11:3

καὶ ἐάν τις ὑμῖν εἴπῃ· Τί ποιεῖτε τοῦτο; εἴπατε· Ὁ κύριος αὐτοῦ χρείαν ἔχει, καὶ εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε.

If anyone says to you, 'Why are you doing this?' say, 'The Lord has need of it and will send it back here immediately.'"

KJV And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither.

Notes & Key Terms

Translator Notes

  1. The title 'the Lord' (ho kyrios) is ambiguous — it could mean 'the owner' or 'the Master.' If the latter, it would be one of the rare instances in Mark where Jesus applies the title kyrios to himself.
Mark 11:4

καὶ ἀπῆλθον καὶ εὗρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν αὐτόν.

They went away and found a colt tied at a door outside in the street, and they untied it.

KJV And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him.

Notes & Key Terms

Translator Notes

  1. The Greek amphodou ('street, lane, the open road') indicates a public thoroughfare. The detail confirms Jesus's prediction exactly.
Mark 11:5

καί τινες τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς· Τί ποιεῖτε λύοντες τὸν πῶλον;

Some of the bystanders said to them, "What are you doing, untying the colt?"

KJV And certain of them that stood there said unto them, What do ye, loosing the colt?

Notes & Key Terms

Translator Notes

  1. The challenge comes exactly as Jesus predicted, allowing the disciples to give the pre-arranged response.
Mark 11:6

οἱ δὲ εἶπαν αὐτοῖς καθὼς εἶπεν ὁ Ἰησοῦς, καὶ ἀφῆκαν αὐτούς.

They told them what Jesus had said, and they let them go.

KJV And they said unto them even as Jesus had commanded: and they let them go.

Notes & Key Terms

Translator Notes

  1. The smooth exchange suggests either that the owners recognized Jesus's authority or that the arrangement had been made beforehand.
Mark 11:7

καὶ φέρουσιν τὸν πῶλον πρὸς τὸν Ἰησοῦν καὶ ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια αὐτῶν, καὶ ἐκάθισεν ἐπ' αὐτόν.

They brought the colt to Jesus and threw their cloaks on it, and he sat on it.

KJV And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.

Notes & Key Terms

Translator Notes

  1. Spreading garments on the animal serves as an improvised saddle but also echoes the acclamation of Jehu as king in 2 Kings 9:13, where the people spread their garments under him.
  2. [TCR Cross-Reference] Draws on 2 Kings 9:13. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Mark 11:8

καὶ πολλοὶ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν, ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν.

Many spread their cloaks on the road, and others spread leafy branches that they had cut from the fields.

KJV And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way.

Notes & Key Terms

Translator Notes

  1. The Greek stibadas ('leafy branches, rushes, bedding of leaves') describes foliage cut from fields rather than palm branches specifically (that detail is in John 12:13). The gesture creates a processional carpet, a spontaneous royal welcome.
Mark 11:9

καὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον· Ὡσαννά· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου·

Those who went before and those who followed were crying out, "Hosanna! Blessed is he who comes in the name of the Lord!

KJV And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:

Notes & Key Terms 1 term

Key Terms

Ὡσαννά hōsanna
"Hosanna" — save now, save please; an acclamation of praise

Hebrew hoshia-na. By the first century, the word had shifted from a prayer ('Save us!') to a shout of praise, though both senses may be present here.

Translator Notes

  1. The crowd quotes Psalm 118:25-26, a Hallel psalm sung during Passover and the Feast of Tabernacles. 'Hosanna' (hōsanna) transliterates the Hebrew hoshia-na ('save, please!' or 'save now!'). Originally a prayer for deliverance, it had become an acclamation of praise. 'He who comes' (ho erchomenos) carried messianic overtones — the 'coming one' was an expected deliverer.
  2. [TCR Cross-Reference] Echoes Psalms 118:26. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Mark 11:10

Εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυίδ· Ὡσαννὰ ἐν τοῖς ὑψίστοις.

Blessed is the coming kingdom of our father David! Hosanna in the highest!"

KJV Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.

Notes & Key Terms

Translator Notes

  1. The reference to 'the kingdom of our father David' is explicitly messianic and political — the crowd expects the restoration of David's kingdom. 'Hosanna in the highest' (en tois hypsistois, 'in the highest [heavens]') directs the acclamation upward, asking heaven itself to join the praise.
Mark 11:11

Καὶ εἰσῆλθεν εἰς Ἱεροσόλυμα εἰς τὸ ἱερόν. καὶ περιβλεψάμενος πάντα, ὀψίας ἤδη οὔσης τῆς ὥρας, ἐξῆλθεν εἰς Βηθανίαν μετὰ τῶν δώδεκα.

He entered Jerusalem and went into the temple. After looking around at everything, since it was already late, he went out to Bethany with the twelve.

KJV And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.

Notes & Key Terms

Translator Notes

  1. Mark uniquely records this preliminary survey visit — Jesus inspects the temple before acting. The verb periblespamenos ('having looked around') suggests a deliberate assessment. The temple cleansing the next day is therefore premeditated, not spontaneous. Jesus returns to Bethany for the night, probably staying with Lazarus, Mary, and Martha (cf. John 11:1).
Mark 11:12

Καὶ τῇ ἐπαύριον ἐξελθόντων αὐτῶν ἀπὸ Βηθανίας ἐπείνασεν.

On the following day, when they came from Bethany, he was hungry.

KJV And on the morrow, when they were come from Bethany, he was hungry:

Notes & Key Terms

Translator Notes

  1. The note about hunger serves the narrative by motivating the approach to the fig tree, but the symbolic dimension is primary. The fig tree episode begins the Markan sandwich that frames the temple action.
Mark 11:13

καὶ ἰδὼν συκῆν ἀπὸ μακρόθεν ἔχουσαν φύλλα ἦλθεν, εἰ ἄρα τι εὑρήσει ἐν αὐτῇ, καὶ ἐλθὼν ἐπ' αὐτὴν οὐδὲν εὗρεν εἰ μὴ φύλλα· ὁ γὰρ καιρὸς οὐκ ἦν σύκων.

Seeing in the distance a fig tree in leaf, he went to see if he could find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs.

KJV And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.

Notes & Key Terms

Translator Notes

  1. Mark's explanatory note — 'for it was not the season for figs' (ho gar kairos ouk ēn sykōn) — seems to excuse the tree, making Jesus's response puzzling if taken as a literal quest for fruit. The action is best understood as a prophetic sign-act: the tree advertises fruitfulness (it has leaves) but produces nothing, just as the temple advertises God's presence but has become spiritually barren. Fig trees in the Old Testament regularly symbolize Israel (Hosea 9:10, Jeremiah 8:13, Micah 7:1).
  2. [TCR Cross-Reference] References Hosea 9:10 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  3. [TCR Cross-Reference] References Jeremiah 8:13 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  4. [TCR Cross-Reference] References Micah 7:1 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Mark 11:14

καὶ ἀποκριθεὶς εἶπεν αὐτῇ· Μηκέτι εἰς τὸν αἰῶνα ἐκ σοῦ μηδεὶς καρπὸν φάγοι. καὶ ἤκουον οἱ μαθηταὶ αὐτοῦ.

He said to it, "May no one ever eat fruit from you again." And his disciples heard it.

KJV And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.

Notes & Key Terms

Translator Notes

  1. The curse uses the optative mood (phagoi, 'may eat') — the strongest form of wish or prohibition. The note 'his disciples heard it' (ēkouon hoi mathētai autou) prepares for the discovery of the withered tree in verse 20 and the teaching that follows.
Mark 11:15

Καὶ ἔρχονται εἰς Ἱεροσόλυμα. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν,

They came to Jerusalem. And he entered the temple and began to drive out those who were selling and those who were buying in the temple, and he overturned the tables of the money changers and the seats of those who sold pigeons.

KJV And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;

Notes & Key Terms

Translator Notes

  1. The action takes place in the Court of the Gentiles — the only area where non-Jews could pray. By filling this space with commerce, the temple authorities had effectively eliminated Gentile access to worship. The money changers (kollybistōn) converted foreign currency into the Tyrian shekels required for the temple tax. The pigeon sellers provided sacrificial animals for the poor (Leviticus 5:7, 12:8).
  2. [TCR Cross-Reference] This verse quotes Leviticus 5:7 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Mark 11:16

καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ.

And he would not allow anyone to carry merchandise through the temple.

KJV And would not suffer that any man should carry any vessel through the temple.

Notes & Key Terms

Translator Notes

  1. The word skeuos ('vessel, object, goods') refers to commercial goods being transported as a shortcut through the temple courts. The Mishnah later prohibited this same practice (Berakhot 9:5), indicating that Jesus's concern was shared by later rabbinic authorities.
Mark 11:17

καὶ ἐδίδασκεν καὶ ἔλεγεν αὐτοῖς· Οὐ γέγραπται ὅτι Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν.

He was teaching and saying to them, "Is it not written, 'My house shall be called a house of prayer for all the nations'? But you have made it a den of robbers."

KJV And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.

Notes & Key Terms

Translator Notes

  1. Jesus combines Isaiah 56:7 ('my house shall be called a house of prayer for all peoples') and Jeremiah 7:11 ('Has this house become a den of robbers?'). Mark alone includes 'for all the nations' (pasin tois ethnesin) — significant for his Gentile audience. The word lēstōn ('robbers, bandits, insurrectionists') is stronger than 'thieves' — Jeremiah used it for those who commit violence and then retreat to the temple for sanctuary.
  2. [TCR Cross-Reference] Draws on Isaiah 56:7. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Jeremiah 7:11. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Mark 11:18

καὶ ἤκουσαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ ἐζήτουν πῶς αὐτὸν ἀπολέσωσιν· ἐφοβοῦντο γὰρ αὐτόν, πᾶς γὰρ ὁ ὄχλος ἐξεπλήσσετο ἐπὶ τῇ διδαχῇ αὐτοῦ.

The chief priests and the scribes heard this and were looking for a way to destroy him, for they feared him, because the whole crowd was astonished at his teaching.

KJV And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.

Notes & Key Terms

Translator Notes

  1. The temple action seals Jesus's fate. The verb apolesōsin ('they might destroy') reveals murderous intent. The irony is layered: they fear Jesus because of his popularity, yet his popularity will not save him. The crowd is 'astonished' (exeplēsseto) but astonishment is not the same as faith.
Mark 11:19

Καὶ ὅταν ὀψὲ ἐγένετο, ἐξεπορεύοντο ἔξω τῆς πόλεως.

And when evening came, they went out of the city.

KJV And when even was come, he went out of the city.

Notes & Key Terms

Translator Notes

  1. Jesus continues the pattern of withdrawing from Jerusalem each evening, likely returning to Bethany. This may reflect both practical safety and the symbolic rejection of the city.
Mark 11:20

Καὶ παραπορευόμενοι πρωῒ εἶδον τὴν συκῆν ἐξηραμμένην ἐκ ῥιζῶν.

As they passed by in the morning, they saw the fig tree withered away to its roots.

KJV And in the morning, as they passed by, they saw the fig tree dried up from the roots.

Notes & Key Terms

Translator Notes

  1. The phrase 'from the roots' (ek rhizōn) indicates total destruction — not merely wilted leaves but death from the foundation upward. The Markan sandwich is now complete: the withered tree interprets the temple cleansing. The temple, like the tree, advertises life but produces no fruit and faces judgment.
Mark 11:21

καὶ ἀναμνησθεὶς ὁ Πέτρος λέγει αὐτῷ· Ῥαββί, ἴδε ἡ συκῆ ἣν κατηράσω ἐξήρανται.

Peter remembered and said to him, "Rabbi, look! The fig tree that you cursed has withered."

KJV And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.

Notes & Key Terms

Translator Notes

  1. Peter's exclamation connects the cursing (v. 14) with the result (v. 20). Jesus will use the occasion to teach about faith and prayer, but the symbolic meaning — judgment on the barren temple — remains the primary narrative function.
Mark 11:22

καὶ ἀποκριθεὶς ὁ Ἰησοῦς λέγει αὐτοῖς· Ἔχετε πίστιν θεοῦ.

Jesus answered them, "Have faith in God.

KJV And Jesus answering saith unto them, Have faith in God.

Notes & Key Terms

Translator Notes

  1. The phrase pistin theou ('faith of God') could be translated 'faith in God' (objective genitive) or 'the kind of faith God has' (subjective genitive). Either way, the call is to radical trust in divine power.
Mark 11:23

ἀμὴν λέγω ὑμῖν ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ· Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ πιστεύῃ ὅτι ὃ λαλεῖ γίνεται, ἔσται αὐτῷ.

Truly I say to you, whoever says to this mountain, 'Be taken up and thrown into the sea,' and does not doubt in his heart but believes that what he says will happen, it will be done for him.

KJV For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.

Notes & Key Terms

Translator Notes

  1. 'This mountain' (tō orei toutō) may refer to the Mount of Olives or, more pointedly, to the Temple Mount visible from where they stood. The hyperbolic image of moving a mountain expresses the power of faith aligned with God's purposes. The verb diakritherē ('doubt, waver, be divided') literally means 'to be separated within oneself.'
Mark 11:24

διὰ τοῦτο λέγω ὑμῖν, πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν.

Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours.

KJV Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.

Notes & Key Terms

Translator Notes

  1. The aorist tense elabete ('you received') is striking — Jesus says 'believe that you received,' using the past tense for a future reality. Faith treats the answer as already given. This does not describe a psychological technique but the confidence of prayer aligned with God's revealed will.
Mark 11:25

καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν.

And whenever you stand praying, forgive, if you have anything against anyone, so that your Father who is in heaven may also forgive you your trespasses."

KJV And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.

Notes & Key Terms

Translator Notes

  1. Standing (stēkete) was the normal Jewish posture for prayer. The connection between divine forgiveness and human forgiveness echoes the Lord's Prayer (Matthew 6:12, 14-15). The word paraptōmata ('trespasses, transgressions, false steps') literally means 'falling beside' — stepping off the path.
Mark 11:26

KJV But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

Notes & Key Terms

Translator Notes

  1. Verse 26 is absent from the earliest and best manuscripts of Mark and is not included in the SBLGNT critical text. It appears to be a later scribal addition, possibly drawn from Matthew 6:15. We follow the SBLGNT in omitting it while retaining the verse number for reference.
Mark 11:27

Καὶ ἔρχονται πάλιν εἰς Ἱεροσόλυμα. Καὶ ἐν τῷ ἱερῷ περιπατοῦντος αὐτοῦ ἔρχονται πρὸς αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι

They came again to Jerusalem. As he was walking in the temple, the chief priests, the scribes, and the elders came to him

KJV And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders,

Notes & Key Terms

Translator Notes

  1. The three groups — chief priests, scribes, elders — constitute the Sanhedrin, the supreme Jewish council. Their approach is an official delegation, challenging Jesus's right to act as he did in cleansing the temple.
Mark 11:28

καὶ ἔλεγον αὐτῷ· Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; ἢ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην ἵνα ταῦτα ποιῇς;

Say to him, By what authority doest you these things? and who offered you this authority to do these things?

KJV And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things?

Notes & Key Terms 1 term

Key Terms

ἐξουσία exousia
"authority" — authority, power, right, jurisdiction, delegated power

From exesti ('it is permitted'). Exousia is not raw power (dynamis) but authorized, legitimate power. The question is whether Jesus's authority comes from God, from himself, or from nowhere.

Translator Notes

  1. The question about authority (exousia) is legitimate from their perspective — they are the recognized authorities over the temple. 'These things' (tauta) refers to the temple cleansing, the teaching, and the implied messianic claims. The double question asks both the nature of the authority and its source.
Mark 11:29

ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· Ἐπερωτήσω ὑμᾶς ἕνα λόγον, καὶ ἀποκρίθητέ μοι καὶ ἐρῶ ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ·

Jesus said to them, "I will ask you one question; answer me, and I will tell you by what authority I do these things.

KJV And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things.

Notes & Key Terms

Translator Notes

  1. Jesus's counter-question is not evasion but rabbinic method — answering a question with a question that, if answered honestly, would also answer the original. The connection between John's baptism and Jesus's authority will become clear in the next verses.
Mark 11:30

τὸ βάπτισμα τὸ Ἰωάννου ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων; ἀποκρίθητέ μοι.

Was the baptism of John from heaven or from man? Answer me."

KJV The baptism of John, was it from heaven, or of men? answer me.

Notes & Key Terms

Translator Notes

  1. The binary question — 'from heaven' (divine origin) or 'from men' (human invention) — traps the authorities. If they say 'from heaven,' they must explain why they did not believe John, who testified about Jesus. If they say 'from men,' they risk the crowd's anger, since the people regarded John as a genuine prophet.
Mark 11:31

καὶ διελογίζοντο πρὸς ἑαυτοὺς λέγοντες· Ἐὰν εἴπωμεν· Ἐξ οὐρανοῦ, ἐρεῖ· Διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ;

They discussed it among themselves, saying, "If we say, 'From heaven,' he will say, 'Why then did you not believe him?'

KJV And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?

Notes & Key Terms

Translator Notes

  1. The leaders' internal deliberation reveals that their concern is political calculation, not truth. They are not asking 'What is the right answer?' but 'What answer will get us in the least trouble?'
Mark 11:32

ἀλλὰ εἴπωμεν· Ἐξ ἀνθρώπων;— ἐφοβοῦντο τὸν ὄχλον· ἅπαντες γὰρ εἶχον τὸν Ἰωάννην ὄντως ὅτι προφήτης ἦν.

But shall we say, 'From man'?" — they were afraid of the crowd, for they all held that John really was a prophet.

KJV But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed.

Notes & Key Terms

Translator Notes

  1. The dash represents the breaking off of their deliberation — they cannot even finish the sentence because the consequences are too dangerous. The word ontōs ('really, actually, in truth') expresses the crowd's genuine conviction about John's prophetic status.
Mark 11:33

καὶ ἀποκριθέντες τῷ Ἰησοῦ λέγουσιν· Οὐκ οἴδαμεν. καὶ ὁ Ἰησοῦς λέγει αὐτοῖς· Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ.

So they answered Jesus, "We do not know." And Jesus said to them, "Neither will I tell you by what authority I do these things."

KJV And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.

Notes & Key Terms

Translator Notes

  1. Their 'We do not know' (Ouk oidamen) is a lie — they have a strong opinion but are unwilling to state it publicly. Jesus's refusal to answer is not evasion but a response in kind: those who will not honestly answer a simple question have no right to demand answers from him. The contest of authority ends with Jesus in control.
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