Twenty-Third Sunday After

Pentecost
November 8, 2009

1
2
TWENTY-THIRD SUNDAY AFTER PENTECOST

Seasonal Emphasis: The Christian looks forward to the goal of everlasting life

Today's General Theme: God is a wonderful God Who deserves our praise

Mood of Service: Joyful/exultant

Service Notes: [This may need to be revised. Nothing

was found online at www.yaag.org]

SPECIFIC NOTES FOR THE THREE YEAR SERIES

B. Psalm 146
1Kings 17:8-16
Hebrews 9:24-28
Mark 12:38-44

God takes care of His people, from the greatest to the least. If He can care for the
least, will He not also take care of us? The Psalmist calls blessed those whose help
is the God of Jacob, whose hope is in the LORD. The Psalmist goes on to sing the
praises of the Lord who lifts up those who are bowed down, especially the widow
and fatherless. In the Old Testament Lesson, God miraculously takes care of the
widow of Zarephath, through the ministry of the prophet Elijah. In the Epistle, we
are reminded that Jesus did not suffer repeatedly for the sins of the world, as the
high priest in the Old Testament had to offer blood “not his own” repeatedly for
sins. But Christ “appeared once for all at the end of ages to put away sin by the
sacrifice of himself.” The Gospel has Jesus sitting across from the Temple
treasury. He watches a widow put in 2 small copper coins. Then Jesus praises her
to His disciples and says that “out of her poverty” she put into the treasury
everything she had—“all she had to live on.”

3
‫)‪1 Kings 17:8-16 (BHS SESB 2.0‬‬
‫מר׃‬
‫‪8‬‬
‫לא ֹֽ‬ ‫ליו ֵ‬ ‫דבַר־ְיה ָ֖וה אֵ ֥ ָ‬ ‫הִ ְ‬ ‫ו ַי ְ ֥ י‬
‫נה צ ִ ִ֥וי ִ‬
‫תי‬‫‪9‬‬
‫שםהִ ֨ ֵ‬ ‫שבְ ֖תָ ֑ ָ‬
‫‪b‬‬
‫דון ַ‬‫צי ֔ ו ֹ ְי ָ‬
‫‪b‬‬
‫שר לְ ִ‬ ‫֣קום ֤לֵך ְ צ ָר ְ ֨פַתָ ֙אֲה ֣ ֶ‬
‫‪a‬‬

‫נה לְכ ַלְכ ְלֶֽך׃ָ‬ ‫מ ֖ ָ‬ ‫שה אלְ ָ‬ ‫שם אִ ֥ ּ ָ‬ ‫֛ ָ‬

‫שה‬‫‪10‬‬
‫שם אִ ֥ ּ ָ‬ ‫עיר ו ְהִנ ֵֽה־ ֛ ָ‬ ‫תח הָ ֔ ִ‬ ‫פֶ ַ‬ ‫בל־ ֙ ֣א‬
‫‪b‬‬
‫אֶ ֹ‬
‫תה ו ַי ָ‬
‫‪a‬‬
‫קם׀ ו ַ ֣י ֵלֶך ְ צ ָר ְ ֗פַ ָ‬ ‫ו ַ ֣י ָ ָ‬
‫לי‬ ‫נא ֧ ִ‬ ‫ק־ ֨ ִ‬
‫חי ָ‬ ‫‪d‬‬
‫מר ְ‬ ‫לי ֙הָו ַֹיא ֔ ַ‬ ‫‪c‬‬
‫רא אֵ ֨ ֶ‬ ‫ק ֤ ָ‬ ‫צים ו ַי ִ ְ‬ ‫ע ֑ ִ‬ ‫שת ֵ‬ ‫ש ֶ‬ ‫ק ֣ ֶ‬ ‫מ ֹ‬ ‫נה ְ‬ ‫מ ֖ ָ‬ ‫אלְ ָ‬
‫שתֶֽה׃‬ ‫לי ו ְאֶ ְ‬ ‫מים בַכ ְ ֖ ִ‬ ‫עט־ ֛ ַ‬ ‫מ ַ‬ ‫ְ‬
‫חם‬ ‫‪11‬‬
‫לי פַת־ ֖לֶ ֶ‬ ‫נא ֛ ִ‬ ‫חי‬
‫ק ִָ‬ ‫‪b‬‬
‫מר לִֽ־ ֥ ְ‬ ‫לי ֙הָו ַֹיא ֔ ַ‬ ‫‪a‬‬
‫רא אֵ ֨ ֶ‬ ‫ק ֤ ָ‬ ‫חת ו ַי ִ ְ‬ ‫ק ַ‬ ‫ו ַ ֖תֵלֶך ְ לָ ֑ ַ‬
‫דך׃ְ‬ ‫בְי ָ ֵֽ‬
‫לא כ ַף־‬
‫‪12‬‬
‫מ ֤ ֹ‬ ‫כי אִם־ ְ‬ ‫עוג ֣ ִ‬ ‫‪a‬‬
‫מ ֔ ֹ‬ ‫לי ָ‬ ‫הי ֙ך ָאִם־י ֶש־ ֣ ִ‬ ‫ל ֨ ֶ‬ ‫חי־ְיה ָ֤וה אֱ ֹ‬ ‫מר ַ‬ ‫תא ֶ‬ ‫וַ ֗ ֹ‬
‫צים‬ ‫ע ֗ ִ‬ ‫נים ֵ‬ ‫ש ֣ ַ‬
‫‪b‬‬
‫שת ְ‬ ‫ש ֶ‬ ‫ק ֜ ֶ‬ ‫מ ֹ‬ ‫ני ְ‬ ‫חת ו ְהִנ ְ ֨ ִ‬ ‫מן בַצ ַ ֑פָ ַ‬ ‫ש ֶ‬ ‫עט־ ֖ ֶ‬ ‫מ ַ‬ ‫כד ו ְ‬ ‫מ ֙ח בַ ֔ ַ‬ ‫ַ‬
‫תנו׃‬ ‫מ ְ‬ ‫נהו ו ָ ָֽ‬ ‫‪d‬‬
‫ני ו ַאֲכ ַלְ ֖ ֻ‬ ‫לי ו ְלִבְ ֔ ִ‬
‫‪c‬‬
‫תיה ֙ו ֣ ִ‬ ‫שי ֨ ִ‬ ‫ע ִ‬ ‫באתִ ֙י ו ַ ֲ‬ ‫ו ֨ ָ‬
‫שי־‬
‫‪13‬‬
‫ע ִ‬ ‫דבָ ֑ר ֵך ְ ֣אך ְ ֲ‬ ‫כִ ְ‬ ‫שי‬ ‫ע ֣ ִ‬
‫‪a‬‬
‫אי ֲ‬ ‫ב ִ‬ ‫אי ֖ ֹ‬ ‫תיר ְ ֔ ִ‬ ‫ליהָ אֵלִ ָ֨יה ֙ו אל־ ֣ ִ‬ ‫מר אֵ ֤ ֶ‬ ‫ֹיא ֶ‬
‫לי ו ְ ֣לָך ְו ְלִבְ ֔נ ֵך ְ‬
‫‪d‬‬ ‫‪c‬‬
‫תְ ִ‬ ‫צא ֔‬ ‫‪b‬‬
‫הו ֣ ֵ‬ ‫שנ ָ ֙ה ו ְ ֹ‬ ‫רא ֹ‬ ‫נה בָ ִ‬ ‫ט ֤ ָ‬ ‫ק ַ‬ ‫גה ְ‬ ‫ע ֨ ָ‬ ‫שם ֻ‬ ‫מ ָּ‬ ‫לי ֠ ִ‬ ‫֣ ִ‬
‫רנ ָֽה׃ס‬ ‫ח ֹ‬ ‫בא ֲ‬ ‫שי ָ‬ ‫ע ֖ ִ‬ ‫תַ ֲ‬
‫לה‬
‫‪14‬‬
‫לא תִכ ְ ֔ ָ‬ ‫מ ֙ח ֣ ֹ‬ ‫ק ַ‬ ‫הַ ֨ ֶ‬ ‫אל‬ ‫כד ֵ‬
‫‪a‬‬
‫ש ֤ר ָ ַ ֗‬ ‫הי י ְ‬ ‫ל ֣ ֵ‬ ‫וה ֹ‬
‫‪a‬‬
‫מר ְיה ֜ ָאֱ‬ ‫כ ֩ה א ֨ ַ‬ ‫כי ֹ‬ ‫֣ ִ‬
‫על־פְ ֥ ֵ‬
‫ני‬ ‫‪c‬‬
‫שם ַ‬ ‫יה ָ֛וה ֖ג ֶ ֶ‬ ‫תתןְ־‬ ‫‪b‬‬
‫עד ֹ֧יום ֵ‬ ‫סר ֠ ַ‬ ‫ח ֑ ָ‬ ‫לא תֶ ְ‬ ‫מן ֣ ֹ‬ ‫ש ֶ‬ ‫חת הַ ֖ ּ ֶ‬ ‫ו ְצ ַ ֥פַ ַ‬
‫מה׃‬ ‫ד ָֽ‬ ‫הָאֲ ָ‬
‫תה‬ ‫‪15c‬‬
‫בי ֖ ָ‬ ‫הוא־ו ָ ֛היאו ֵ‬
‫‪b‬‬
‫כל ִֽ‬ ‫‪b‬‬
‫תא ַ‬ ‫בר אֵלִ ָ֑יהוו ַ ֧ ֹ‬
‫‪a‬‬
‫ד ֣ ַ‬ ‫שהכ ִ ְ‬
‫‪a‬‬
‫ע ֖ ֶ‬ ‫ו ַ ֥תֵלֶך ְ ו ַתַ ֲ‬
‫‪d‬‬
‫מים ׃‬ ‫י ָ ִֽ‬
‫בר ְיה ָ֔וה‬
‫‪16‬‬
‫ד ֣ ַ‬ ‫סר כ ִ ְ‬ ‫ח ֑ ֵ‬ ‫לא ָ‬ ‫מן ֣ ֹ‬ ‫ש ֶ‬ ‫חת הַ ֖ ּ ֶ‬ ‫תה ו ְצ ַ ֥פַ ַ‬ ‫לא כ ָ ֔לָ ָ‬ ‫מ ֙ח ֣ ֹ‬ ‫ק ַ‬ ‫֨ ֶ‬
‫יהו׃פ‬
‫‪1‬‬
‫בר בְ ַ֥יד אֵלִ ָֽ‬ ‫ד ֖ ֶ‬ ‫שר ִ‬ ‫אֲ ֥ ֶ‬
‫)‪Hebrews 9:24-28 (NA27 w/Apparatus‬‬
‫‪24 οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα‬‬
‫‪τῶν ἀληθινῶν, ἀλλʼ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ‬‬
‫‪προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν· 25 οὐδʼ ἵνα πολλάκις προσφέρῃ‬‬
‫‪1‬‬
‫‪Biblia Hebraica Stuttgartensia: SESB Version. 2003, ©1969/77‬‬
‫‪(electronic ed.). Stuttgart: German Bible Society.‬‬

‫‪4‬‬
ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατʼ ἐνιαυτὸν
ἐν αἵματι ἀλλοτρίῳ, 26 ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ
καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς
ἀθέτησιν [τῆς] ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται. 27
καὶ καθʼ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ
τοῦτο κρίσις, 28 οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ
πολλῶν ἀνενεγκεῖν ἁμαρτίας ἐκ δευτέρου χωρὶς ἁμαρτίας
ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν.2

Mark 12:38-44 (NA27 w/Apparatus)

38 Καὶ ἐν τῇ διδαχῇ αὐτοῦ ἔλεγεν· βλέπετε ἀπὸ τῶν
γραμματέων τῶν θελόντων ἐν στολαῖς περιπατεῖν καὶ ἀσπασμοὺς
ἐν ταῖς ἀγοραῖς 39 καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ
πρωτοκλισίας ἐν τοῖς δείπνοις, 40 οἱ κατεσθίοντες τὰς οἰκίας
τῶν χηρῶν καὶ προφάσει μακρὰ προσευχόμενοι· οὗτοι λήμψονται
περισσότερον κρίμα.
41 Καὶ καθίσας κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ
ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι
ἔβαλλον πολλά· 42 καὶ ἐλθοῦσα μία χήρα πτωχὴ ἔβαλεν λεπτὰ
δύο, ὅ ἐστιν κοδράντης. 43 καὶ προσκαλεσάμενος τοὺς μαθητὰς
αὐτοῦ εἶπεν αὐτοῖς· ἀμὴν λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ
πλεῖον πάντων ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον· 44
πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον, αὕτη δὲ ἐκ τῆς
ὑστερήσεως αὐτῆς πάντα ὅσα εἶχεν ἔβαλεν ὅλον τὸν βίον αὐτῆς.3

12:38 διδαχῇ — (Parsed below in the Readings.) — ① the activity of

teaching, teaching, instruction…Of Jesus’ teaching activity Mk 4:2;
12:38.4

2
Nestle, E., Nestle, E., Aland, K., Aland, B., & Universität Münster.
Institut für Neutestamentliche Textforschung. (1993, ©1979).
Novum Testamentum Graece (27. Aufl., rev.). Stuttgart: Deutsche
Bibelstiftung.
3
Nestle, E., Nestle, E., Aland, K., Aland, B., & Universität Münster.
Institut für Neutestamentliche Textforschung. (1993, ©1979).
Novum Testamentum Graece (27. Aufl., rev.). Stuttgart: Deutsche
Bibelstiftung.

5
βλέπετε — (Parsed below in the Readings.) — ⑤ be ready to learn about
s
ometh. that is needed or is hazardous, watch, look to, beware of, …W.
ἀπό τινος …beware of the leaven of the Pharisees Mk 8:15; of the scribes
12:38.5
γραμματέων — Masculine genitive plural of γραμματεύς —② an expert
in matters relating to divine revelation,…ⓐ specialists in the law of
Moses: experts in the law, scholars versed in the law, scribes; mentioned
together w. high priests (s. ἀρχιερεύς), w. whom and the elders (oft.
referred to in the same context) their representatives formed the Sanhedrin.6
θελόντων — Present Active Participle, masculine genitive plural of θέλω —
③ to take pleasure in, like…ⓐ w. inf. foll.: to do someth. Mk 12:38 (later
in the same sentence w. acc.).7
στολαῖς — Feminine dative plural of στολή — esp. a long, flowing robe …Of
the scribes ἐν στολαῖς περιπατεῖν walk about in long robes…Mk
12:38.8
ἀσπασμοὺς — Masculine accusative plural of ἀσπασμός — greeting…ⓐ
of personal salutations Lk 1:29, 41, 44; φιλεῖν etc. Mt 23:7; Mk 12:38.9
4
Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English
lexicon of the New Testament and other early Christian literature.
"Based on Walter Bauer's Griechisch-deutsches Wörterbuch zu
den Schriften des Neuen Testaments und der frühchristlichen
Literatur, sixth edition, ed. Kurt Aland and Barbara Aland, with
Viktor Reichmann and on previous English editions by W.F. Arndt,
F.W. Gingrich, and F.W. Danker." (3rd ed.) (241). Chicago:
University of Chicago Press.
s
ometh. = something
5
Arndt, W., Danker, F. W., & Bauer, W. (179).
o
ft. = often
6
Arndt, W., Danker, F. W., & Bauer, W. 206).
i
nf. = infinitive
f
oll. = followed, following
s
ometh. = something
a
cc. = accusative
7
Arndt, W., Danker, F. W., & Bauer, W. (448).
e
sp. = especially
8
Arndt, W., Danker, F. W., & Bauer, W. (946).
9
Arndt, W., Danker, F. W., & Bauer, W. (144).
6
 We expect another complementary infinitive here, and instead, receive an
accusative, direct object. “Beware of the scribes like to walk around in long,
flowing robes and (who like) greetings (=being greeted) in the
marketplaces…” ESV repeats the verb “like” here. NIV changes the noun
“greetings” into a verb “to be greeted.” So does GOD’S WORD.
12:39 πρωτοκαθεδρίας — Feminine accusative plural of
πρωτοκαθεδρία — a position or place indicative of special honor
for the pers. occupying it, seat of honor, best seat desired by Pharisees in
the synagogue Mt 23:6; Mk 12:39.10
πρωτοκλισίας — Feminine accusative plural of πρωτοκλισία — the place
of honor at a dinner, beside the master of the house or the host Mt 23:6; Mk
12:39.11
12:40 κατεσθίοντες — (Parsed below in the Readings.) — ② The extension
of mng. 1 leads to a multifaceted imagery: devour as if by eating…ⓒ to rob:
τὰς οἰκίας τῶν χηρῶν eat up widows’ houses i.e. appropriate them in
an unethical manner…Mk 12:40.12 Notice GOD’S WORD has “rob widows
by taking their houses.”
προφάσει — Feminine dative singular of πρόφασις — ② falsely alleged
motive, pretext, ostensible reason, excuse…προφάσει with false motives
(opp. ἀληθείᾳ… —In reality they have other interests.) Phil 1:18. For a
pretext, for appearance’ sake (as if they felt an inner need)…Mk 12:40;13
This is Dative of cause (BDF §196).
προσευχόμενοι — (Parsed below in the Readings.) — to petition deity, pray…
μακρὰ πρ. make long prayers Mk 12:40; Lk 20:47.14
λήμψονται — (Parsed below in the Readings.) — ⑩ to be a receiver, receive,
get, obtain…ⓑ w. acc. of thing…Of punishments…λ. περισσότερον

p
ers. = person(s)
10
Arndt, W., Danker, F. W., & Bauer, W. (892).
11
Arndt, W., Danker, F. W., & Bauer, W. (892).
m
ng. mng. = meaning(s)
i
.e. = id est (that is)
12
Arndt, W., Danker, F. W., & Bauer, W. (532).
o
pp. = opposed to, opposite
13
Arndt, W., Danker, F. W., & Bauer, W. (889).
14
Arndt, W., Danker, F. W., & Bauer, W. (879).
a
cc. = accusative
7
 κρίμα receive a punishment that is just so much more severe…(cp. κρίμα
4b); Mk 12:40.15
κρίμα — Neuter accusative singular of κρίμα —④ legal decision rendered by
a judge, judicial verdict…ⓑ mostly in an unfavorable sense, of the
condemnatory verdict and sometimes the subsequent punishment itself…
λαμβάνεσθαι κ. be condemned …Mk 12:40.16
περισσότερον — Neuter accusative singular of περισσότερος — comp. of
περισσός…ⓐ used w. a subst. …κρίμα more severe punishment …Mk
12:40.17
καθίσας — 1st Aorist Active Participle, masculine nominative singular of
καθίζω — ③ to take a seated position, sit down, intr. … κατέναντί
τινος opposite someth. Mk 12:41.18 The Apparatus tells us that Codex
Alexandrinus (5th century AD), the Vulgate (and part of the Old Latin
tradition), and other manuscripts including the Majority Textus Receptus
have καθίσας ὁ Ἰησοῦς here. Codex Washington (4th/5th century AD),
Origen (†254), and a few other manuscripts have in place of our text
ἑστὼς ὁ Ἰησοῦς. The text is supported by Codex Sinaiticus (4th century
AD), Codex Vaticanus (4th century AD), and several others. Here is
Metzger’s commentary on the committee’s choice of the text as we have it in
NA XXVII:
12.41 καθίσας κατέναντι τοῦ γαζοφυλακίου {B}

15
Arndt, W., Danker, F. W., & Bauer, W. (584).
16
Arndt, W., Danker, F. W., & Bauer, W. (567).
c
omp. = comparative(ly)
s
ubst. = substantive(ly)
17
Arndt, W., Danker, F. W., & Bauer, W. (806).
i
ntr. = intransitive
s
ometh. = something
18
Arndt, W., Danker, F. W., & Bauer, W. (492).
{
B} The letter {B} indicates that the text is almost certain.
8
 ‫א‬
The reading that best explains the origin of the others is preserved in L Δ 892
i a, k a
t l. Copyists were more likely to insert the words ὁ Ἰησοῦς in order to identify
the subject than to delete them. Elsewhere Mark uses κατέναντι (11.2; 13.3), but
never ἀπέναντι. Those responsible for W Θ f 1 f 13 28 565 al obviously thought that
it was more appropriate for Jesus to stand (ἑστώς) than to sit in the temple.19

‫א‬

ms. nr.*01 ‫א‬saec.IVbibliothecaLondon, Brit. Libr., Add. 43725cont.eapr

L

ms. nr.*L 019saec.VIIIbibliothecaParis, Bibl. Nat., Gr. 62cont.e (vac. Mt 4,22-

5,14; 28,17-fin.; Mc 10,16-30; 15,2-20; J 21,15-fin.)—————
ms. nr.(*)L 020saec.IXbibliothecaRoma, Bibl. Angelica, 39cont.ap (vac. Act 1,1-
8,10; H 13,10-fin.)
Δ

ms. nr.(*)Δ 037saec.IXbibliothecaSt. Gallen, Stiftsbibl., 48cont.e (vac. J 19,17-35)

8
92
ms. nr.(*)892saec.IXbibliothecaLondon, Brit. Libr., Add. 33277cont.e (J 10,6-
12,18; 14,23-fin. suppl.)
i
t Old Latin
a

ms. nr.a 3saec.IVbibliothecaVercelli, Bibl. Capitolarecont.e (vac. Mt 25,2-12;

Mc 1,22-34; 15,15–16,20; L 11,12-26; 12,37-59)
k

ms. nr.k 1saec.IV/VbibliothecaTorino, Bibl. Naz., G. VII. 15cont.Mt 1,1–3,10;

4,1–14,17; 15,20-36; Mc 8,8–16,8; concl. brev.
a
l alia (other witnesses)
W

ms. nr.*W 032saec.IV/VbibliothecaWashington, Smithsonian Inst., Freer Gall. of

Art, 06.274cont.e (vac. Mc 15,13-38; J [1,1-5,11 suppl.]; 14,26-16,7)
Θ

ms. nr.*Θ 038saec.IXbibliothecaTbilisi, Inst. rukop., Gr. 28cont.e (vac. Mt 1,1-9;

1,21-4,4; 4,17-5,4)
f
f 1 = 1, 118, 131, 209, 1582 et al., cf. K. Lake, Codex 1 of the
Gospels and its Allies, (Texts and Studies VII/3) Cambridge 1902,
reprint 1967.
f
f 13 = 13, 69, 124, 174, 230, 346, 543, 788, 826, 828, 983,
1689’, 1709, et al., cf. K. and S. Lake, Family 13 (The Ferrar
Group), (Studies and Documents XI) London 1941 [= Mark]; J.
9
ἐθεώρει — (Parsed below in the Readings.) —① to observe someth. with
sustained attention, be a spectator, look at, observe, perceive, see (w.
physical eyes)…W. indir. quest. foll. Mk 12:41.20
χαλκὸν — Masculine accusative singular of χαλκός — ① a metal of various
types, such as copper, brass, or bronze…prob. brass, bronze…②
anything made of such metal:…Copper coin, small change…, also simply
money…Mt 10:9; Mk 6:8; 12:41.21
12:42 πτωχὴ — Feminine nominative singular of πτωχός — ① pert. to being
economically disadvantaged, orig. ‘begging’ (s. πένης for a differentiation
b
etw. the two words; note the juxtaposition in Ps 39:18; 69:6 al.), dependent
on others for support, but also simply poor…χήρα πτωχή Mk 12:42.22

Geerlings, Family 13 (The Ferrar Group), (Studies and Documents

XIX-XXI) Salt Lake City 1961-1962 [= Matthew, Luke, John]; W. H.
Ferrar, A Collation of Four Important Manuscripts of the Gospels,
ed. T. K. Abbott, Dublin/London 1877.
2
8
ms. nr.[*]28saec.XIbibliothecaParis, Bibl. Nat., Gr. 379cont.Mt† (*)Mc L† J†
5
65
ms. nr.(*)565saec.IXbibliothecaSt. Petersburg, Ross. Nac. Bibl., Gr. 53cont.e
(vac. J 11,26-48; 13,2-23; in Mt, L, J 6 foll. suppl.)
19
Metzger, B. M., & United Bible Societies. (1994). A textual
commentary on the Greek New Testament, second edition a
companion volume to the United Bible Societies' Greek New
Testament (4th rev. ed.) (94). London; New York: United Bible
Societies.
s
ometh. = something
i
ndir. = indirect
q
uest. = question
f
oll. = followed, following
20
Arndt, W., Danker, F. W., & Bauer, W. (454).
p
rob. = probable, probably
21
Arndt, W., Danker, F. W., & Bauer, W. (1076).
p
ert. = pertaining (to)
o
rig. = original(ly)
b
etw. = between
a
l. =alibi (elsewhere), aliter (otherwise), alii (others)
22
Arndt, W., Danker, F. W., & Bauer, W. (896).
10
λεπτὰ — Neuter accusative plural of λεπτός — ② τὸ λ. (sc. νόμισμα [coin]
…) small copper coin, 1/128 of a denarius, something between a penny and
a mill, Mk 12:42.23
κοδράντης — Masculine nominative singular of κοδράντης — quadrans,
penny=two λεπτά Mk 12:42…1/64 of a denarius (s. δηνάριον). It was
the smallest Roman coin.24
12:43 πλεῖον — Neuter accusative singular of the comparative of πολύς —
② pert. to being relatively large in quantity or measure, much,
extensive…ⓑ comp. πλείων, πλεῖον; adv. πλειόνως … β. as subst.
πλεῖον, πλέον more…W. a gen. of comparison …ἡ χήρα πλεῖον
πάντων ἔβαλεν the widow put in more than all the rest Mk 12:43.25
12:44 περισσεύοντος — Present Active Participle, neuter genitive singular of
περισσεύω — ① intr., to be in abundance, abound…ⓐ of things…β.
be present in abundance…τὸ περισσεῦόν τινι (opp. ὑστέρησις)
someone’s abundance Mk 12:44. 26
ὑστερήσεως — Feminine genitive singular of ὑστέρησις — the condition of
lacking that which is essential, need, lack, poverty Mk 12:44.27
πάντα — Neuter accusative plural of πᾶς — ① pert. to totality with focus on
its individual components, each, every, any…ⓒ π. used w. pronouns…
γ. πάντες ὅσοι, πάντα ὅσα all who, everything that,…Neut. …Mk
11:24; 12:44b. 28

s
c. = scilicet (one may understand, supply)
23
Arndt, W., Danker, F. W., & Bauer, W. (592).
24
Arndt, W., Danker, F. W., & Bauer, W. (550).
p
ert. = pertaining (to)
c
omp. = comparative(ly)
a
dv. = adverb, adverbially
s
ubst. = substantive(ly)
25
Arndt, W., Danker, F. W., & Bauer, W. (849).
i
ntr. = intransitive
o
pp. = opposed to, opposite
26
Arndt, W., Danker, F. W., & Bauer, W. (805).
27
Arndt, W., Danker, F. W., & Bauer, W. (1044).
p
ert. pert. = pertaining (to)
28
Arndt, W., Danker, F. W., & Bauer, W. (782).
11
βίον — Masculine accusative singular of βίος — ‘life’ in its appearance and
manifestations freq. distinguished from ζωή, the condition of being alive…
Although there is freq. overlapping in usage, βίος may be said to denote the
manner in which one’s ζωή finds expression…, and the latter term may be
used to connote quality of existence as such…. Hence, as the semantic
history shows, the loss of βίος need not terminate ζωή (q.v.)….②
resources needed to maintain life, means of subsistence … Mk 12:44;29

f
req. = frequent(ly)
q
.v. = quod vide (which see, see that which has just been
mentioned)
29
Arndt, W., Danker, F. W., & Bauer, W. (177).
12
Synopsis of the Four Gospels (Aland)
XIII. The Final Ministry in Jerusalem
284. Woe to the Scribes and Pharisees
Matthew 23:1-36 Mark 12:37-40 Luke 20:45-47
37 αὐτὸς Δαυὶδ
λέγει αὐτὸν κύριον,
καὶ πόθεν αὐτοῦ
1 Τότε ὁ Ἰησοῦς ἐστιν υἱός; Καὶ [ὁ] 45 Ἀκούοντος δὲ
ἐλάλησεν τοῖς ὄχλοις πολὺς ὄχλος ἤκουεν παντὸς τοῦ λαοῦ
καὶ τοῖς μαθηταῖς αὐτοῦ ἡδέως. εἶπεν τοῖς μαθηταῖς
αὐτοῦ 38 Καὶ ἐν τῇ διδαχῇ [αὐτοῦ]·
2 λέγων· ἐπὶ τῆς αὐτοῦ ἔλεγεν· 46
Μωϋσέως καθέδρας βλέπετε ἀπὸ τῶν προσέχετε
ἐκάθισαν οἱ γραμματέων τῶν ἀπὸ τῶν
γραμματεῖς καὶ οἱ θελόντων ἐν γραμματέων τῶν
Φαρισαῖοι. στολαῖς περιπατεῖν θελόντων
3 πάντα οὖν ὅσα ἐὰν καὶ ἀσπασμοὺς ἐν περιπατεῖν ἐν
εἴπωσιν ὑμῖν ποιήσατε ταῖς ἀγοραῖς στολαῖς καὶ
καὶ τηρεῖτε, κατὰ δὲ φιλούντων
τὰ ἔργα αὐτῶν μὴ ἀσπασμοὺς ἐν ταῖς
ποιεῖτε· λέγουσιν γὰρ ἀγοραῖς
καὶ οὐ ποιοῦσιν.
4 δεσμεύουσιν δὲ
φορτία βαρέα [καὶ
δυσβάστακτα] καὶ
ἐπιτιθέασιν ἐπὶ τοὺς
ὤμους τῶν ἀνθρώπων,
αὐτοὶ δὲ τῷ δακτύλῳ
αὐτῶν οὐ θέλουσιν
κινῆσαι αὐτά.
5 πάντα δὲ τὰ ἔργα
αὐτῶν ποιοῦσιν πρὸς
τὸ θεαθῆναι τοῖς 39 καὶ
ἀνθρώποις· πρωτοκαθεδρίας ἐν
πλατύνουσιν γὰρ τὰ ταῖς συναγωγαῖς
φυλακτήρια αὐτῶν καὶ καὶ πρωτοκλισίας ἐν καὶ
μεγαλύνουσιν τὰ τοῖς δείπνοις, πρωτοκαθεδρίας ἐν
κράσπεδα, 40 οἱ κατεσθίοντες
13 ταῖς συναγωγαῖς
Synopsis of the Four Gospels (Aland)
XIII. The Final Ministry in Jerusalem
286. The Widow's Mite
Mark 12:41-44 Luke 21:1-4
41 Καὶ καθίσας κατέναντι τοῦ 1 Ἀναβλέψας δὲ εἶδεν
γαζοφυλακίου ἐθεώρει πῶς ὁ
ὄχλος βάλλει χαλκὸν εἰς τὸ τοὺς βάλλοντας εἰς τὸ
γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι γαζοφυλάκιον τὰ δῶρα
ἔβαλλον πολλά· αὐτῶν πλουσίους.
2 εἶδεν δέ τινα χήραν
42 καὶ ἐλθοῦσα μία χήρα πτωχὴ πενιχρὰν βάλλουσαν ἐκεῖ
ἔβαλεν λεπτὰ δύο, ὅ ἐστιν λεπτὰ δύο,
κοδράντης. 3 καὶ εἶπεν·
43 καὶ προσκαλεσάμενος τοὺς ἀ
μαθητὰς αὐτοῦ εἶπεν αὐτοῖς· ἀμὴν ληθῶς λέγω ὑμῖν ὅτι ἡ
λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον
πτωχὴ πλεῖον πάντων ἔβαλεν τῶν πάντων ἔβαλεν·
βαλλόντων εἰς τὸ γαζοφυλάκιον·
44 πάντες γὰρ ἐκ τοῦ 4 πάντες γὰρ οὗτοι ἐκ τοῦ
περισσεύοντος αὐτοῖς ἔβαλον, περισσεύοντος αὐτοῖς
αὕτη δὲ ἐκ ἔβαλον εἰς τὰ δῶρα, αὕτη
τῆς ὑστερήσεως αὐτῆς πάντα ὅσα δὲ ἐκ τοῦ ὑστερήματος
εἶχεν ἔβαλεν ὅλον τὸν βίον αὐτῆς. αὐτῆς πάντα
τὸν βίον ὃν εἶχεν ἔβαλεν.

Greek Readings
Fall Quarter – Week 9 (November 2–6, 2009)
Series B, 23rd Sunday after Pentecost
Mark 12:38–44, Proper 27

• Verse 38
o Parse διδαχῇ. Feminine dative singular of διδαχή. How does this
word set the tone of this pericope? What Jesus is doing on this Tuesday of
Holy Week is teaching the crowd. This is “final instructions” to the
people of Jerusalem. Why is this word important for the life of the
Church? As the church teaches, so it believes (or to say it another way in
14
 Latin lex orandi lex credendi “the rule of what one says is the rule of
what one believes”). And along with teaching (and believing) must also
come doing or “practicing what we preach.”
o Parse βλέπετε. Present Active Imperative, 2nd plural of βλέπω. Why
does Mark use this mood and tense? (BDAG 178–179) The imperative is a
warning; the present tense means the danger is constant, so the warning
is constant. Explain the construction βλέπετε ἀπό. BDF §149 explains:
In addition to the accusative, the NT also employs ἀπό with the genitive
with verbs of ‘fearing, fleeing, avoiding’ etc., which was in part possible
already in classical, but was encouraged by Semitic influence.30 This
reminds me of the Latin ablative of separation. Technically, the phrase
means “look away from,” but means (more naturally) “beware of.”
o Parse ἀσπασμούς. Masculine accusative plural of ἀσπασμός. With
what verb does this word construe? I’m not sure what the question is
asking, but ἀσπασμούς is the direct object of the verb θελόντων.

• Verse 39
o Parse πρωτοκαθεδρίας. Feminine accusative plural of
πρωτοκαθεδρία. What does this unique word mean? (BDAG 892) a
position or place indicative of special honor for the pers. occupying it,
seat of honor, best seat desired by Pharisees in the synagogue Mt 23:6;
Mk 12:39.31 In what specific contexts does the word occur in the NT? (Mt
23:6; Mk 12:39; Lk 11:43; 20:46) Jesus’ condemnation of the scribes’ and
Pharisees’ desire to have the best seats in the synagogue. Why would the
scribes cherish these honors more than any other? They were experts in the
Scripture and thus thought they deserved to be honored for their hard
work, devotion to the Word, and expert knowledge of the Word. What
should have been their desire? To deny themselves any extra
consideration, because, after all, they are only fellow-servants of God,
along with every other Jew. Their study of the Word should have led
them to a humble realization that spiritually they are helpless, and need
God for any blessing they might receive.
N
T New Testament
30
Blass, F., Debrunner, A., & Funk, R. W. (1961). A Greek grammar
of the New Testament and other early Christian literature (83).
Chicago: University of Chicago Press.
p
ers. = person(s)
31
Arndt, W., Danker, F. W., & Bauer, W. (892).
15
 o With what office might the ‘scribes’ be identified today? The office of
pastor or seminary professor or synodical official. Why? All three are
religious leaders. Pastors are the ones people see most in their lives, and
they are supposed to be experts in Scripture. Seminary professors are
the real experts in theology, and virtually all of them are pastors.
Synodical officials hold the “highest” positions in Synod, and most of
them are pastors.

• Verse 40
o Parse κατεσθίοντες and κατεσθίοντες [sic ?*προσευχόμενοι?].
Present Active Participle, masculine nominative plural of κατεσθίω,
and Present Middle Deponent Participle, masculine nominative plural
of προσεύχομαι. What is their position and force? (Voelz 2 edn., 134–
135; 3 edn., 118–121) I would consider both of them attributive, even
though the article is not repeated, because both actions are viewed
together in describing these religious leaders (“the scribes”). So,
“Beware of the experts in the law, who like to walk around in long,
flowing robes in the marketplaces and (who like) the best seats in the
synagogs and seats of honor at banquets, who devour widows’ houses,
and yet pray long prayers for appearance’ sake.” What is the significance
of the καί in this verse? I take it as BDAG 495.1.b.η. states,
“emphasizing a fact as surprising or unexpected or noteworthy: and yet,
and in spite of that, nevertheless.”32 How is abusing the widows described
in the OT? (Ex 22:22; Deut 14:29; 24:17; 27:19) Never take advantage of
widows (Ex 22:22); never require a downpayment from a widow
(clothes to guarantee a loan Dt 24:17). Never deprive widows of justice
(Dt 27:19). What brings to fruition these two sins? Whoever commits such
sins against widows is cursed (banned from productive use of the soil,
from fertility in having children or from social interactions with other
people). See TWOT 168 on ‫˒( ארור‬ārûr “cursed”).
o Parse λήμψονται. Future Middle Indicative, 3rd plural of λαμβάνω.
Why does Mark use the middle voice? The Middle Voice implies the
action is upon the subject to their detriment, like a Dative of (in this case)
Disadvantage (see BDF §188). So, “These men (scribes) will receive a
punishment against themselves that is just so much more severe.”
o What is the theological significance of κρίμα? (BDAG 567, 4.b) Not
just a guilty verdict, but the sentencing and carrying out of the
32
Arndt, W., Danker, F. W., & Bauer, W. (495).
16
 punishment deserved for the crime. Here’s BDAG: “④ legal
decision rendered by a judge, judicial verdict…ⓑ mostly in an
unfavorable sense, of the condemnatory verdict and sometimes the
subsequent punishment itself.”33

• Verse 41
o Parse γαζοφυλακίου. Neuter Genitive Singular of γαζοφυλάκιον.
Where else does this occur? What is the most likely translation? (BDAG
186) Here, and in v. 43 (Mark 12:43), Luke 21:1, and John 8:20.
BDAG: “the mng. contribution box or receptacle is attractive. Acc. to
M
ishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in
the form of trumpets. But even in these passages the general sense of
‘treasury’ is prob., for the contributions would go the treasury via the
receptacles.”34 Lenski argues: “While τὸ γαζοφυλάκιον (Luke
has the plural [sic *Luke has the singular in our 27th
edition of the Novum Testamentum Graece]) may
mean “the treasure chamber,” the context requires
that we think of one of the thirteen trumpet-shaped
metal receptacles (shapharoth), each marked by a
letter of the Hebrew alphabet, which were placed in
the court of the women to receive the gifts of the
worshippers for the benefit of the Temple and for the
Temple tax. Near them and over against one of them
Jesus sat down, possibly on the steps that led from
the court of the women to that of the men.”35 I like what
the NIV did here, “Jesus sat down opposite the place where the
offerings were put and watched the crowd putting their money into the
temple treasury.”36 It allows both translations in the same verse: the
treasury “box,” and the “treasury.” As BDAG argues, obviously the
33
Arndt, W., Danker, F. W., & Bauer, W. (567).
m
ng. = meaning(s)
M
ishnah = HDanby, The Mishnah—Lists 5, 6
p
rob. = probable, probably
34
Arndt, W., Danker, F. W., & Bauer, W. (186).
35
Lenski, R. C. H. (1961). The Interpretation of St. Mark's Gospel
(554). Minneapolis, MN: Augsburg Publishing House.
36
The Holy Bible: New International Version. 1996, ©1984
(electronic ed.) (Mk 12:41). Grand Rapids: Zondervan.
17
 Jews didn’t keep all the offerings in these 13 trumpet-shaped
receptacles. The offerings were probably collected frequently and put
in the actual treasury vault or room. So, when a person was giving their
offering, it ultimately went into the treasury (vault/room).
o Parse ἐθεώρει. Imperfect Active Indicative, 3rd singular of θεωρέω.
How does BDAG understand the duration of this action? (BDAG 454.1) ①
to observe someth. with sustained attention.37 Why might Mark use this
tense? (Voelz 2 edn., 69–70 ; 3 edn., 58–60) First, the meaning of the verb
implies on-going action (“sustained attention”). So the Imperfect would
be the natural (dare we say “default”?) past tense for the verb. BDF
§325 calls this the “Iterative imperfect.”38 So, “He sat down opposite the
place where people would give their offerings, and kept watching how
the crowd was throwing their money into the treasury.”
o Parse ἔβαλλον. Imperfect Active Indicative, 3rd plural of βάλλω.
Again what is the aspect of this verb’s tense? Iterative Imperfect (BDF
§325). So, “And many rich people kept throwing in large sums of
money.”

• Verse 42
o Look up λεπτά and κοδράντης in BDAG (592, 550). What type of
monetary unit is being described? Two very small (thin) coins=a penny
(see above in 12:42 notes). How could you explain this type of monetary
unit effectively to a parishioner? Well, a quadrans (κοδράντης) is 1/64
of a denarius, and a denarius is a day’s wages. If a person works on
average 8 hours in a day, if my math is correct a quadrans, or penny,
would be about 8 minutes’ (7.5 minutes’) worth of an hourly wage. As
of July 24, 2009, the minimum hourly wage is $7.25. So 7.5 minutes’
worth of $7.25 is about $.91, a little less than a dollar. So, in today’s
economy, the widow put in about a buck—all she had to live on (and
I’m assuming not just for the day, but maybe the week!)! Further, if a
person worked a 12-hour day, 12 times $7.25 is $87.00. 1/64 of $87.00 is
about $1.36. So, no matter how you figure it, it’s about a buck that she
gave. But, of course, Jesus’ point is that she gave ALL she had to live
on, and so had NOTHING left to live on!

s
ometh. = something
37
Arndt, W., Danker, F. W., & Bauer, W. (454).
38
Blass, F., Debrunner, A., & Funk, R. W. (169).
18
• Verse 43
o What is the significance of ἀμήν? (BDAG 53–54) ⓑ asseverative
particle, truly, always w. λέγω, beginning a solemn declaration but
used only by Jesus (I assure you that, I solemnly tell you).39
o What type of word is αὕτη? Demonstrative Pronoun. How is it used in
this verse? To point out the widow to the disciples, and what she did.
“This” (as opposed to “that”), could indicate that the widow was still
there within hearing distance of Jesus and His disciples, as Lenski
suggests (“It is generally assumed that the widow went
her way; but, like others, she may have wondered
why Jesus summoned his disciples and may thus have
heard what Jesus said about her gift. Jesus frequently
uttered words of commendation in the hearing of
those whom he wished to praise.”)40
o Parse βαλλόντων? Present Active Participle, masculine GENITIVE
plural of βάλλω. What does it modify? πάντων How could this ‘poor’
widow have possibly contributed ‘more’ than the ‘many’ who used to throw
in ‘much’? (cf. Lk 12:21) According to Luke 12:21, she was “rich
towards God.” As Jesus explains in v. 44, it was the attitude of the
widow to give sacrificially to God that counts. Lenski waxes eloquently,
and at length on the widow’s giving: All the rich cast in ἐκ τοῦ
περισσεύοντος αὐτοῖς, “from what is over and above
to them,” from what they could thus give without the
least effort. But this woman gave ἐκ τῆς ὑστερήσεως
αὐτῆς, “from her want or lack,” from what was
insufficient even for her own support.
If Jesus had stopped here, the great value of the
widow’s gift would already have been apparent: the
rich of what they did not need—she of what was even
less than her need. But the case is still more in her
favor: she cast in “all whatever she had, her whole
living,” all that she had to live on. That was a
sacrifice indeed! But we should not overlook what this
statement implies concerning this widow’s gift. To
give her last cent as she did means that by this act
39
Arndt, W., Danker, F. W., & Bauer, W. (53).
40
Lenski, R. C. H. (1961). The Interpretation of St. Mark's Gospel
(557).
19
she placed herself completely into the keeping of God
who could and would provide for her far better and
more surely than any two lepta or a million times any
number of lepta could. The words spoken to another
unnamed woman may be applied here: “O woman,
great is thy faith: be it unto thee even as thou wilt!”
Matt. 15:28.
Did this widow starve? I think not. The great
painter Tissot depicts this widow with a little child on
her arms. It makes the image of the woman more
poignant. Can you imagine yourself in her place
without the fear of starving? Few can. Many who live
in abundance decline to give or give too little because
they fear that they will not have enough for the
future. They give from lack of faith, and that robs
their giving of its true value. The widow’s gift, though
copper, was entirely gold in the eyes of the Lord. How
do your gifts appear in his eyes? The widow’s act
cannot be reproduced mechanically. Even if you, too,
gave all that you have you could not in that way alone
match her performance. Copy her faith, then you will
be in her class, and the size of your gifts will, of
course, take care of itself.
We may think of this woman as being one of the
humble members of the first congregation in
Jerusalem and living her unobtrusive life among the
first believers. Even in regard to money this widow’s
gift has been multiplied endlessly. How many givers’
hearts has she not helped to purify, fill with better
faith, and make truly generous in their gifts! When
the final computation is made in heaven, the interest
which this woman’s gift bore for the kingdom will be
far beyond anything that the gifts of others, such as
those at the treasure chests, could possibly produce.
But this is due to the grace which the Lord added to
this woman’s gift by having her story spread on the
sacred record. Are your gifts of a kind to which he can
add his benediction so that they will in some way at

20
 least also aid and inspire others to real faith and to
this true fruit of faith?41

• Verse 44
o Parse ἔβαλεν? 2nd Aorist Active Indicative, 3rd singular of βάλλω.
Why is this particular tense important at this time in the narrative? The
action is over and done with, the widow can add nothing further to what
she has done, and it is this accomplished act that Jesus is evaluating
and praising.
o If the woman gave ‘from out of her poverty’ (ἐκ τῆς ὑστερησέως),
what insight does this detail give in what was the source of this women’s
[sic *woman’s] generosity? (cf. Phil 4:1; 2 Cor 8:14, 12) According to
Philippians 4:1, it could be argued that what she did, she did out of love
for her fellow Jews (believers) and that it was a joy for her to do this.
From 2 Corinthians 8:14, she might have given in faith that her
“abundance” would supply for someone else, who in turn might supply
her from their abundance for what she needs. And from 2 Corinthians
8:12, it might be argued that if she was ready to give this amount (out of
love and joy), she gave according to what she had, not according to what
she did not have.
o Look up again βίον in BDAG. What is the theological significance of using
this word here instead of the other word for life (John1:4)? See the notes
from BDAG above after 12:44. ζωή is real life, and if we are in Christ,
He is ζωή and He lives in us, and no one can take that ζωή away. As
BDAG points out: “Although there is freq. overlapping in usage, βίος
may be said to denote the manner in which one’s ζωή finds
expression…, and the latter term may be used to connote quality of
existence as such…. Hence, as the semantic history shows, the loss of
βίος need not terminate ζωή.” 42

Integration of Meaning
Write either a collect or a petition that reflects the unique theology found in this
pericope.43 Christ, the Life of all the Living, You gave your life so that life may
never be taken from us. Because You live, we, too, live. May we see and
41
Lenski, R. C. H. (1961). The Interpretation of St. Mark's Gospel
(558).
42
Arndt, W., Danker, F. W., & Bauer, W. (177).
43
http://moodle.ctsfw.edu/file.php/182/Proper27_9_.pdf
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understand the depth of Your love so that we may give as sacrificially as You
gave to us. Amen!

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