Traditionally associated with John Mark, presenting Jesus through urgent narrative movement, conflict, secrecy, authority, irony, and the mounting approach to the cross.
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Mark 11
The King Comes to Jerusalem: Fig Tree, Temple Judgment, Faith, Forgiveness, and Authority
Jesus enters Jerusalem as the rightful king and temple Lord, exposing fruitless religion, judging corrupted worship, calling for faith-filled prayer and forgiveness, and revealing the unbelieving evasiveness of the leaders who reject His authority.
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Chapter Summary
Jesus enters Jerusalem as the rightful king and temple Lord, exposing fruitless religion, judging corrupted worship, calling for faith-filled prayer and forgiveness, and revealing the unbelieving evasiveness of the leaders who reject His authority.
Overview
Mark 11 argues that Jesus has divine and messianic authority over Jerusalem, the temple, worship, prayer, and Israel's leadership. His entry fulfills royal hope, but His first major act is inspection and judgment, not political revolt. The fig tree and temple actions interpret one another: outward religious vitality without covenant fruit comes under judgment.
Jesus reclaims the temple's purpose as prayer for all nations and exposes corrupt use of sacred space. His authority is challenged, but the leaders' response to John reveals that their issue is not lack of evidence but refusal to submit to God's authority.
Context
Likely mixed early Christian readers who needed to understand Jesus' royal identity, His authority over the temple, the danger of fruitless religion, the nature of faith-filled prayer, and the unbelieving evasiveness of religious leadership.
Mark 11 opens near Jerusalem at Bethphage and Bethany, by the Mount of Olives. Jesus enters Jerusalem, visits the temple, lodges in Bethany, curses a fig tree on the way back to Jerusalem, clears the temple courts, teaches about prayer and forgiveness, and is challenged in the temple courts by the chief priests, teachers of the law, and elders.
Jesus enters Jerusalem as the rightful king and temple Lord, exposing fruitless religion, judging corrupted worship, calling for faith-filled prayer and forgiveness, and revealing the unbelieving evasiveness of the leaders who reject His authority.
Traditionally associated with John Mark, presenting Jesus through urgent narrative movement, conflict, secrecy, authority, irony, and the mounting approach to the cross.
Likely mixed early Christian readers who needed to understand Jesus' royal identity, His authority over the temple, the danger of fruitless religion, the nature of faith-filled prayer, and the unbelieving evasiveness of religious leadership.
Mark 11 opens near Jerusalem at Bethphage and Bethany, by the Mount of Olives. Jesus enters Jerusalem, visits the temple, lodges in Bethany, curses a fig tree on the way back to Jerusalem, clears the temple courts, teaches about prayer and forgiveness, and is challenged in the temple courts by the chief priests, teachers of the law, and elders.
Social Pressure
- Jerusalem is crowded with Passover pilgrims. Messianic expectation is heightened. Jesus enters with royal-Davidic symbolism. The temple system is publicly confronted. The chief priests and teachers of the law fear Jesus because the crowd is amazed by His teaching. Religious leaders challenge His authority but fear public opinion regarding John the Baptist.
The Mount of Olives carried eschatological associations. Riding a colt evokes royal, humble, and prophetic symbolism, especially Zechariah 9:9. Passover intensified national hope and temple traffic. The temple courts included areas where buying, selling, money changing, and sacrificial commerce took place, likely in ways that crowded out prayer for the nations and exploited worshipers. The fig tree functioned symbolically in Israel's prophetic tradition, often associated with covenant fruitfulness or judgment.
Mark 11 begins Jesus' final Jerusalem confrontation. The Son of David, confessed by Bartimaeus in Mark 10, now enters the city of David. Jesus' temple action announces judgment on fruitless worship and corrupt religious leadership. The fig tree and temple are intertwined to show that outward religious leaves without covenant fruit come under judgment. Jesus comes as king, prophet, temple Lord, and rejected authority.
Chapter Movement
Mark 11 moves from royal entry to temple inspection, from symbolic fig-tree judgment to prophetic temple judgment, from withered-tree teaching on faith and forgiveness to a direct authority challenge by Jerusalem's leaders.
Discourse Insight
Theological exposition and fulfillment
Mark 11 clarifies the gospel by presenting Jesus as the king who comes to Jerusalem not to seize political power but to confront fruitless worship and proceed toward the cross. The Hosanna cry rightly asks for salvation, but salvation will come through rejection, judgment, and the death of the true temple Lord. Jesus' judgment on fruitless religion prepares for the new access to God that will come through His ransom-giving death.
Structural Flow
Jesus sovereignly arranges the colt, signaling intentional royal entry.
The crowd welcomes Jesus with psalmic cries of salvation and Davidic kingdom hope.
Jesus enters the temple and looks around, preparing for the next day's prophetic action.
Jesus curses a leafy but fruitless tree, creating a symbolic frame for temple judgment.
Jesus cleanses and judges temple corruption, citing Scripture concerning prayer for all nations and the den of robbers.
The fig tree is found withered from the roots, confirming the judgment sign.
Jesus teaches faith in God, bold prayer, undoubting trust, and forgiveness.
Jerusalem's leaders question Jesus' authority, but their refusal to answer about John exposes their unbelief and fear of man.
Chapter Outline
- 11:1-6: Jesus arranges the colt for His deliberate messianic entry into Jerusalem.
- 11:7-10: The crowd welcomes Jesus with Hosanna cries and hope for David's coming kingdom.
- 11:11: Jesus looks around the temple courts before returning to Bethany.
- 11:12-14: Jesus curses a fig tree with leaves but no fruit, symbolizing judgment on fruitless religion.
- 11:15-19: Jesus drives out temple commerce, indicting corruption and announcing God's purpose for prayer among all nations.
- 11:20-25: The withered fig tree becomes a lesson in faith-filled prayer and forgiving fellowship before God.
- 11:27-33: The leaders challenge Jesus' authority but expose their unbelief by refusing to answer about John.
Theological Argument
Mark 11 argues that Jesus has divine and messianic authority over Jerusalem, the temple, worship, prayer, and Israel's leadership. His entry fulfills royal hope, but His first major act is inspection and judgment, not political revolt. The fig tree and temple actions interpret one another: outward religious vitality without covenant fruit comes under judgment.
Jesus reclaims the temple's purpose as prayer for all nations and exposes corrupt use of sacred space. His authority is challenged, but the leaders' response to John reveals that their issue is not lack of evidence but refusal to submit to God's authority.
Jesus approaches as king, is acclaimed by the crowd, inspects the temple, curses fruitlessness, judges the temple courts, teaches faith and forgiveness, and exposes the leaders' unwillingness to answer honestly about divine authority.
- 1.Jesus enters Jerusalem intentionally as king.
- 2.The crowd's praise recognizes messianic hope but does not yet grasp the cross-shaped mission.
- 3.Jesus' temple authority begins with inspection.
- 4.Leaves without fruit symbolize religious appearance without covenant faithfulness.
- 5.The temple has been corrupted from its God-given purpose.
- 6.Jesus judges worship that blocks prayer and exploits sacred space.
- 7.Religious leadership responds to prophetic judgment with murderous intent.
- 8.The withered fig tree confirms judgment from the roots.
- 9.True disciples must trust God in prayer rather than trust fruitless religious systems.
- 10.Prayer cannot be separated from forgiveness.
- 11.Jesus' authority is heavenly, but unbelieving leaders evade it.
- 12.Fear of man exposes refusal to submit to God.
Theological Focus
- Messianic entry
- Son of David hope
- Hosanna
- Coming kingdom of David
- Mount of Olives
- Temple inspection
- Fig tree symbolism
- Fruitlessness
- Temple judgment
- House of prayer for all nations
- Den of robbers
- Corrupt worship
- Opposition from chief priests and scribes
- Amazed crowds
- Faith in God
- Prayer and belief
- Mountain-moving faith
- Forgiveness in prayer
- Authority of Jesus
- John's baptism
- From heaven or human origin
- Fear of man
- Religious evasion
- Prophetic judgment
- Kingly authority
- Kingship
- Messianic Expectation
- Temple Authority
- Judgment
- Prayer for All Nations
- Religious Corruption
- Forgiveness
- Authority
- Fear of Man
- Christology
- Kingship of Christ
- Temple Theology
- Prayer
- Mission to the Nations
- Unbelief
- Fruitfulness
Theological Themes
Jesus enters Jerusalem in royal-Davidic symbolism and receives kingdom acclamation.
The crowd's Hosanna cries express longing for salvation and Davidic kingdom restoration.
Jesus acts as Lord over the temple, inspecting and judging its corruption.
The fig tree with leaves but no fruit symbolizes religious appearance without covenant fruit.
The withered fig tree and temple clearing reveal impending judgment on corrupt, fruitless worship.
Jesus reasserts God's purpose for the temple as a house of prayer for all nations.
Sacred space has been distorted into exploitative commerce and a den of robbers.
Disciples must trust God in prayer rather than rely on fruitless religious structures.
Prayer before the Father requires forgiving others.
Jesus' authority is challenged by leaders, but His counter-question exposes their unbelief.
The leaders' refusal to answer about John reveals that their public calculations outweigh truth.
Covenant Significance
Mark 11 brings Israel's king to Israel's temple. Jesus' royal entry evokes Davidic hope, while His temple action fulfills prophetic concern for true worship, justice, prayer, and the inclusion of the nations. The fig tree judgment shows that covenant privilege without fruit cannot stand. The temple, intended as a prayer house for all nations, has become a place of corruption. Jesus' actions anticipate the temple's judgment and the new access to God that will come through His death.
Old Testament Connections
- Davidic king arrives - The crowd's blessing of David's coming kingdom identifies Jesus' entry in messianic royal terms.
- Prophetic temple judgment - Jesus acts in the line of the prophets by confronting corrupted worship at the temple.
- Fruitless covenant privilege judged - The fig tree represents outward religious appearance without the fruit God requires.
- Nations included in worship - Jesus cites Isaiah's vision of God's house as a house of prayer for all nations.
- Jeremiah's temple warning renewed - The den of robbers citation recalls Jeremiah's warning against using the temple as false security while practicing injustice.
- Authority of heaven rejected - The leaders' refusal to receive John's baptism reveals their refusal of God's prophetic testimony.
- Temple transition anticipated - Jesus' judgment on the temple prepares for later teaching on its destruction and for access to God through His death.
- Zechariah 9:9 - The king comes gentle and riding on a donkey, resonating with Jesus' colt entry.
- Psalm 118:25-26 - The Hosanna and blessed-coming-one language is drawn from this psalm.
- 2 Samuel 7:12-16 - The Davidic covenant stands behind the crowd's hope for David's coming kingdom.
- Genesis 49:10-11 - Royal imagery connected with Judah and a donkey/colt forms a broader canonical background.
- Isaiah 56:6-7 - God's house is to be a house of prayer for all nations.
- Jeremiah 7:8-15 - The den of robbers phrase comes from Jeremiah's temple sermon against false temple security and injustice.
- Hosea 9:10 - Fig imagery can symbolize Israel and covenant fruitfulness.
- Micah 7:1 - The absence of early figs becomes an image of missing righteousness.
- Habakkuk 3:17-18 - Fig tree failure belongs to covenant judgment imagery, though faith rejoices in the Lord.
- Zechariah 14:4 - The Mount of Olives carries eschatological associations in prophetic expectation.
- Malachi 3:1-3 - The Lord comes to His temple for purification and judgment.
Canonical Connections
Jesus' entry on a colt resonates with prophetic promise of the humble king coming to Zion.
The crowd's praise comes from the psalmic cry for salvation and blessing on the one who comes in the Lord's name.
The crowd blesses David's coming kingdom, drawing on covenant promises.
Jesus' temple arrival and judgment resonate with prophetic expectation of the Lord purifying His temple.
Jesus quotes Isaiah's vision of Gentiles joined to the Lord in worship.
Jesus quotes Jeremiah's warning against treating the temple as a refuge for unrepentant injustice.
Fruitless fig imagery draws on prophetic themes of covenant barrenness and judgment.
Jesus' teaching on faith-filled prayer coheres with biblical calls to trust God.
Jesus links prayer and forgiveness as elsewhere in His teaching.
The leaders' refusal to answer about John connects their rejection of Jesus to rejection of prophetic witness.
Cross References
Gospel Clarity
Mark 11 clarifies the gospel by presenting Jesus as the king who comes to Jerusalem not to seize political power but to confront fruitless worship and proceed toward the cross. The Hosanna cry rightly asks for salvation, but salvation will come through rejection, judgment, and the death of the true temple Lord. Jesus' judgment on fruitless religion prepares for the new access to God that will come through His ransom-giving death.
Gospel Guardrails
- The gospel announces the King - Jesus enters Jerusalem as the rightful Davidic king.
- The gospel exposes false worship - Jesus judges temple corruption and fruitless religious appearance.
- The gospel is for all nations - Jesus reclaims God's house as a house of prayer for all nations.
- The gospel calls for fruit - Leaves without fruit cannot substitute for repentance and faith.
- The gospel creates faith-filled prayer - Disciples are called to have faith in God and pray with trust.
- The gospel forms forgiving people - Prayer before the Father is bound to forgiving others.
- The gospel confronts evasive unbelief - Jesus exposes leaders who challenge authority while refusing God's testimony through John.
- The gospel moves toward the cross - The conflict of Mark 11 intensifies the path toward Jesus' death and resurrection.
- Do not preach the triumphal entry as empty celebration detached from temple judgment and the cross.
- Do not treat the fig tree as a random miracle · preserve its symbolic connection to the temple.
- Do not make prayer teaching into autonomous power language · Jesus says, 'Have faith in God.'
- Do not separate forgiveness from prayer.
- Do not flatten temple cleansing into a generic complaint about commerce · Jesus cites Scripture about prayer for all nations and den-of-robbers corruption.
- Do not miss the mission-to-the-nations signal in a chapter centered on Jerusalem and the temple.
- Do not treat authority rejection as intellectual neutrality · Mark presents it as evasive unbelief.
Primary Emphasis
Mark 11 reveals Jesus as the deliberate Davidic king, the Lord who needs and commands the colt, the prophetic temple inspector, the judge of fruitless religion, the restorer of God's purpose for prayer among all nations, the teacher of faith and forgiveness, and the heavenly-authorized Son whose authority religious leaders refuse to acknowledge.
Chapter Contribution
Mark 11 argues that Jesus has divine and messianic authority over Jerusalem, the temple, worship, prayer, and Israel's leadership. His entry fulfills royal hope, but His first major act is inspection and judgment, not political revolt. The fig tree and temple actions interpret one another: outward religious vitality without covenant fruit comes under judgment.
Jesus reclaims the temple's purpose as prayer for all nations and exposes corrupt use of sacred space. His authority is challenged, but the leaders' response to John reveals that their issue is not lack of evidence but refusal to submit to God's authority.
Doctrines in This Chapter
Response to divine revelation carries responsibility.
External religion without obedience is condemned.
Jesus’ judgment is effective and sovereign.
Jesus acts with heavenly authority.
God judges fruitless covenant profession.
Trust in God grants effective prayer.
Forgiveness is central to covenant relationship.
Old Testament promises find realization in Christ.
God’s house is for prayer and covenant faithfulness.
Rejection of revelation stems from hardened hearts.
Christ reigns through humility and obedience.
The temple was intended for all peoples.
Jesus fulfills Davidic prophecy as King.
Doctrinal Weight
Jesus is Davidic king, temple Lord, prophetic judge, teacher of prayer, and heaven-authorized Son.
Jesus enters Jerusalem in fulfillment of royal messianic hope.
Jesus judges the temple's corruption and reasserts its purpose as prayer for all nations.
The withered fig tree and temple action display judgment on fruitless, corrupt religion.
Jesus teaches faith in God, believing prayer, and prayer linked with forgiveness.
Jesus commands disciples to forgive others when they stand praying.
God's house is to be a house of prayer for all nations.
Jesus' authority over temple and worship is challenged by leaders who refuse divine testimony.
The leaders' evasive answer about John reveals unbelief governed by fear of man.
Outward religious signs without covenant fruit come under Jesus' judgment.
Reading Lenses
Theological exposition and fulfillment
- Mark 11 clarifies the gospel by presenting Jesus as the king who comes to Jerusalem not to seize political power but to confront fruitless worship and proceed toward the cross. The Hosanna cry rightly asks for salvation, but salvation will come through rejection, judgment, and the death of the true temple Lord. Jesus' judgment on fruitless religion prepares for the new access to God that will come through His ransom-giving death.
Key Greek Terms
Form in passage Accusative · Singular · Feminine What is this?
Sense Bethphage
Definition Village near Jerusalem and the Mount of Olives.
References Mark 11:1
Lexicon Bethphage
Why it matters The location places Jesus at the threshold of Jerusalem's final confrontation.
Cross-language bridge 2 links · View in lexicon
Form in passage Accusative · Singular · Feminine What is this?
Sense Bethany
Definition Village near Jerusalem, associated with Jesus' lodging during this final week.
References Mark 11:1, 11:11-12
Lexicon Bethany
Why it matters Bethany becomes Jesus' base as He moves in and out of Jerusalem.
Form in passage Accusative · Singular · Neuter What is this?
Sense Mount of Olives
Definition Ridge east of Jerusalem with prophetic and eschatological associations.
References Mark 11:1
Lexicon Mount of Olives
Why it matters Jesus' approach from the Mount of Olives carries significant Jerusalem and kingdom resonance.
Form in passage Accusative · Singular · Masculine What is this?
Sense colt, young donkey
Definition A young animal, here used for Jesus' entry.
References Mark 11:2, 11:4-7
Lexicon colt, young donkey
Why it matters The colt signals royal and prophetic fulfillment in Jesus' entry.
Sense Lord, master
Definition One with authority, master or Lord.
References Mark 11:3
Lexicon Lord, master
Why it matters Jesus' instruction, 'The Lord needs it,' signals authority over the colt and the entry events.
Form in passage Accusative · Singular · Feminine What is this?
Sense has need
Definition To have need or use for something.
References Mark 11:3
Lexicon has need
Why it matters The Lord's need expresses purposeful messianic action, not helplessness.
Form in passage Accusative · Plural · Neuter What is this?
Sense garments, cloaks
Definition Outer garments or cloaks.
References Mark 11:7-8
Lexicon garments, cloaks
Why it matters Spreading cloaks expresses homage in Jesus' royal entry.
Sense leafy branches
Definition Branches or leafy vegetation spread on the road.
References Mark 11:8
Lexicon leafy branches
Why it matters Branches contribute to the royal processional welcome.
Sense Save, please; Hosanna
Definition A cry for salvation that became an expression of praise.
References Mark 11:9-10
Lexicon Save, please; Hosanna
Why it matters The crowd cries for salvation and blesses Jesus' coming in the Lord's name.
Cross-language bridge 2 links · View in lexicon
Form in passage Perfect · Passive · Participle · Singular What is this?
Sense blessed
Definition Spoken well of, blessed under God's favor.
References Mark 11:9-10
Lexicon blessed
Why it matters The crowd applies Psalm 118 blessing language to Jesus.
Form in passage Present · Middle · Participle · Singular What is this?
Sense coming one
Definition One who comes or arrives.
References Mark 11:9
Lexicon coming one
Why it matters Jesus is acclaimed as the one coming in the name of the Lord.
Individual words ὀνόματι Λάζαρος onomati Lazaros · βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων basileus tōn basileuontōn kai kyrios tōn kyrieuontōn
Form in passage Dative · Singular · Neuter What is this?
Sense name of the Lord
Definition The authority, identity, and representation of the Lord.
References Mark 11:9
Lexicon name of the Lord
Why it matters The crowd's psalmic praise recognizes Jesus' arrival under divine authority.
Sense kingdom, reign
Definition Royal reign or kingdom.
References Mark 11:10
Lexicon kingdom, reign
Why it matters The crowd blesses the coming kingdom of David, linking Jesus' entry to messianic hope.
Sense David
Definition Israel's king and covenant figure associated with messianic hope.
References Mark 11:10
Lexicon David
Why it matters The coming kingdom of David confirms the Davidic expectation around Jesus' entry.
Cross-language bridge 1 link · View in lexicon
Sense temple precincts, temple courts
Definition The temple complex or sacred precincts.
References Mark 11:11, 11:15-16, 11:27
Lexicon temple precincts, temple courts
Why it matters Jesus' authority is exercised in the temple courts, the center of Jewish worship.
Sense look around, inspect
Definition To look around carefully.
References Mark 11:11
Lexicon look around, inspect
Why it matters Jesus' temple action is preceded by deliberate inspection.
Form in passage Accusative · Singular · Feminine What is this?
Sense fig tree
Definition A fig tree, often used in biblical imagery for fruitfulness or judgment.
References Mark 11:13, 11:20-21
Lexicon fig tree
Why it matters The fig tree becomes the symbolic frame for temple judgment.
Form in passage Accusative · Plural · Neuter What is this?
Sense leaves
Definition Leaves or foliage.
References Mark 11:13
Lexicon leaves
Why it matters Leaves without fruit symbolize religious appearance without substance.
Form in passage Accusative · Singular · Masculine What is this?
Sense fruit
Definition Fruit, product, or result.
References Mark 11:14
Lexicon fruit
Why it matters The absence of fruit is central to the symbolic judgment.
Individual words ἠγόραζον, ἐπώλουν, ἐφύτευον, ᾠκοδόμουν ēgorazon, epōloun, ephyteuon, ōkodomoun · ἀγρὸν ἠγόρασα agron ēgorasa
Form in passage Present · Active · Participle · Plural What is this?
Sense selling and buying
Definition Commercial activity.
References Mark 11:15
Lexicon selling and buying
Why it matters Commercial activity in the temple courts has corrupted the temple's purpose.
Form in passage Genitive · Plural · Masculine What is this?
Sense money changers
Definition Those who exchanged currency, especially for temple-related transactions.
References Mark 11:15
Lexicon money changers
Why it matters Their tables are overturned as part of Jesus' judgment on temple corruption.
Form in passage Accusative · Plural · Feminine What is this?
Sense doves
Definition Birds used in sacrifices, especially accessible to the poor.
References Mark 11:15
Lexicon doves
Why it matters The dove sellers' benches are overturned, likely highlighting exploitation in sacrificial commerce.
Individual words πόσῳ μᾶλλον ὑμεῖς διαφέρετε posō mallon hymeis diapherete · τὰ σκεύη αὐτοῦ ἐν τῇ οἰκίᾳ ta skeuē autou en tē oikia
Form in passage Aorist · Active · Subjunctive · 3rd Person · Singular What is this?
Sense carry a vessel/object
Definition To carry an object, vessel, or goods through an area.
References Mark 11:16
Lexicon carry a vessel/object
Why it matters Jesus stops people from using the temple courts as a traffic route for goods.
Individual words πέντε ἐν ἑνὶ οἴκῳ pente en heni oikō · πάσης προσευχῆς καὶ δεήσεως pasēs proseuchēs kai deēseōs
Form in passage Nominative · Singular · Masculine What is this?
Sense house of prayer
Definition A place devoted to prayerful worship before God.
References Mark 11:17
Lexicon house of prayer
Why it matters Jesus reasserts the temple's intended purpose.
Form in passage Dative · Plural · Neuter What is this?
Sense all nations, all peoples
Definition All peoples or nations beyond Israel.
References Mark 11:17
Lexicon all nations, all peoples
Why it matters Jesus highlights God's purpose for Gentile inclusion in prayer and worship.
Form in passage Accusative · Singular · Neuter What is this?
Sense den of robbers
Definition A hideout for violent thieves or robbers.
References Mark 11:17
Lexicon den of robbers
Why it matters Jesus' Jeremiah citation indicts corrupt religious security and exploitation.
Form in passage Nominative · Plural · Masculine What is this?
Sense chief priests
Definition Leading priestly authorities.
References Mark 11:18, 11:27
Lexicon chief priests
Why it matters They seek to kill Jesus after His temple action.
Form in passage Nominative · Plural · Masculine What is this?
Sense scribes, teachers of the law
Definition Experts in Scripture and legal interpretation.
References Mark 11:18, 11:27
Lexicon scribes, teachers of the law
Why it matters They join the chief priests in seeking to kill Jesus and challenging His authority.
Form in passage Aorist · Active · Subjunctive · 3rd Person · Plural What is this?
Sense destroy, kill, ruin
Definition To destroy or bring to ruin.
References Mark 11:18
Lexicon destroy, kill, ruin
Why it matters The leaders' response to Jesus' temple judgment is to seek His destruction.
Sense be amazed, astonished
Definition To be struck with amazement or astonishment.
References Mark 11:18
Lexicon be amazed, astonished
Why it matters The crowd's amazement causes the leaders to fear Jesus.
Form in passage Perfect · Passive · Participle · Singular What is this?
Sense withered, dried up
Definition Dried up or withered.
References Mark 11:20-21
Lexicon withered, dried up
Why it matters The withered fig tree confirms the judgment sign.
Form in passage Genitive · Plural · Feminine What is this?
Sense roots
Definition Root system of a plant.
References Mark 11:20
Lexicon roots
Why it matters Withering from the roots suggests deep, decisive judgment.
Form in passage Accusative · Singular · Feminine What is this?
Sense faith, trust
Definition Trusting reliance.
References Mark 11:22
Lexicon faith, trust
Why it matters Jesus commands faith in God in response to the fig tree sign.
Sense God
Definition The one true God.
References Mark 11:22
Lexicon God
Why it matters The object of faith is God, not human technique or autonomous speech.
Form in passage Aorist · Passive · Subjunctive · 3rd Person · Singular What is this?
Sense doubt, waver, dispute within oneself
Definition To waver, doubt, or be divided in judgment.
References Mark 11:23
Lexicon doubt, waver, dispute within oneself
Why it matters Jesus contrasts doubting with believing trust in prayer.
Form in passage Present · Active · Subjunctive · 3rd Person · Singular What is this?
Sense believe, trust
Definition To trust or rely upon.
References Mark 11:23-24
Lexicon believe, trust
Why it matters Jesus teaches believing prayer rooted in faith in God.
Form in passage Present · Middle · Indicative · 2nd Person · Plural What is this?
Sense pray
Definition To pray to God.
References Mark 11:24-25
Lexicon pray
Why it matters Prayer is central to the disciples' life after temple judgment.
Form in passage Aorist · Active · Subjunctive · 3rd Person · Singular What is this?
Sense forgive, release
Definition To forgive, release, or send away a debt/offense.
References Mark 11:25
Lexicon forgive, release
Why it matters Jesus commands forgiveness as disciples stand praying.
Individual words τὸ πνεῦμα τοῦ πατρὸς ὑμῶν to pneuma tou patros hymōn · βασιλεία τῶν οὐρανῶν basileia tōn ouranōn
Sense your Father in heaven
Definition God as heavenly Father.
References Mark 11:25
Lexicon your Father in heaven
Why it matters Prayer and forgiveness are practiced before the Father.
Form in passage Accusative · Singular · Feminine What is this?
Sense authority, right, power
Definition Rightful authority or power to act.
References Mark 11:28-29, 11:33
Lexicon authority, right, power
Why it matters The leaders challenge Jesus' authority over the temple, but the whole narrative displays that authority.
Form in passage Nominative · Singular · Neuter What is this?
Sense baptism
Definition A baptism or immersing rite; here John's baptism.
References Mark 11:30
Lexicon baptism
Why it matters Jesus uses John's baptism to expose the leaders' refusal to acknowledge divine authority.
Form in passage Genitive · Singular · Masculine What is this?
Sense from heaven
Definition From God, heavenly origin.
References Mark 11:30-31
Lexicon from heaven
Why it matters The question about John exposes whether the leaders will recognize divine origin.
Sense from men, human origin
Definition Of human source or origin.
References Mark 11:30-32
Lexicon from men, human origin
Why it matters The leaders refuse to decide whether John was from heaven or merely human.
Form in passage Aorist · Active · Indicative · 2nd Person · Plural What is this?
Sense believe, trust
Definition To trust or believe.
References Mark 11:31
Lexicon believe, trust
Why it matters Jesus exposes that the leaders did not believe John.
Form in passage Nominative · Singular · Masculine What is this?
Sense prophet
Definition One who speaks God's word.
References Mark 11:32
Lexicon prophet
Why it matters The people regard John as a prophet, but the leaders refuse to confess truth because of fear.
Form in passage Accusative · Singular · Masculine What is this?
Sense colt
Definition Young donkey/colt used for riding.
References Mark 11:2-7
Lexicon colt
Why it matters Jesus' entry on a colt signals royal prophetic fulfillment.
Sense Lord, master
Definition One with authority.
References Mark 11:3
Lexicon Lord, master
Why it matters The Lord's need for the colt expresses Jesus' authoritative direction of events.
Form in passage Accusative · Singular · Feminine What is this?
Sense fig tree
Definition Fig tree used symbolically in prophetic judgment.
References Mark 11:13, 11:20-21
Lexicon fig tree
Why it matters The fig tree frames the temple action as judgment on fruitlessness.
Form in passage Accusative · Singular · Masculine What is this?
Sense fruit
Definition Fruit, result, produce.
References Mark 11:14
Lexicon fruit
Why it matters Absence of fruit symbolizes covenant barrenness.
Form in passage Dative · Plural · Neuter What is this?
Sense nations, Gentiles
Definition Peoples or nations.
References Mark 11:17
Lexicon nations, Gentiles
Why it matters The temple was to serve God's prayer purpose for all nations.
Form in passage Perfect · Passive · Participle · Singular What is this?
Sense wither, dry up
Definition To dry up or wither.
References Mark 11:20-21
Lexicon wither, dry up
Why it matters The withered tree confirms judgment from the roots.
Form in passage Accusative · Singular · Feminine What is this?
Sense faith, trust
Definition Trusting reliance.
References Mark 11:22
Lexicon faith, trust
Why it matters Jesus commands faith in God after the fig-tree judgment sign.
Form in passage Aorist · Passive · Subjunctive · 3rd Person · Singular What is this?
Sense doubt, waver
Definition To waver or be divided in judgment.
References Mark 11:23
Lexicon doubt, waver
Why it matters Jesus contrasts doubting with believing trust in God.
Form in passage Aorist · Active · Subjunctive · 3rd Person · Singular What is this?
Sense forgive, release
Definition To release an offense or forgive.
References Mark 11:25
Lexicon forgive, release
Why it matters Jesus links prayer before God with forgiveness toward others.
Form in passage Accusative · Singular · Feminine What is this?
Sense authority, right
Definition Rightful power or authority.
References Mark 11:28-33
Lexicon authority, right
Why it matters The leaders challenge Jesus' authority, which the whole chapter displays.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (60)
grounds / explanation 5inference / conclusion 1strong contrast / correction 2purpose clause 3conditional (subjunctive / open) 8content marker or causal 6comparative / scriptural grounding 1continuation or mild contrast 7negative additive 2additive / emphatic 25
| v.1 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.2 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.3 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἐάνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...'ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.4 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.5 | καίAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.6 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.καθὼςeven ascomparative / scriptural groundingWhen Paul writes καθώς γέγραπται ('just as it is written'), he is providing scriptural warrant for everything preceding it. |
| v.7 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.8 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.9 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.11 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.12 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.13 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.εἰifconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical.εἰonlyconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.14 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.15 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.16 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
| v.17 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.18 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.19 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.20 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.21 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.22 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.23 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead?ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.ἐὰνmaybeconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.24 | ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.25 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.εἴifconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical.ἵναso thatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
| v.26 | εἰifconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.οὐδὲnornegative additiveοὐδέ in a list builds rhetorical force — each addition strengthens the overall negation. |
| v.27 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.28 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
| v.29 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.31 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἐὰνIfconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...'οὖνtheninference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.32 | ἀλλ᾽Butstrong contrast / correctionAsk: what is being set aside? What is being asserted instead?ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...'γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.33 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.οὐδὲNeithernegative additiveοὐδέ in a list builds rhetorical force — each addition strengthens the overall negation. |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (130 main verbs)
completed 24ongoing 27prospective 7resultant 4imperative 11subjunctive 11optative 1background 14infinitive 1participle 30
| v.1 | ἐγγίζουσινengízōapproachedpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀποστέλλειsentpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.2 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthὙπάγετεhypágōgopresent active imperativeimperativeImperative mood — command or exhortationεἰσπορευόμενοιeisporeúomaienterpresent middle participleparticipleParticiple — verbal adjective, supporting actionεὑρήσετεheurískōfindfuture active indicativeprospectiveFuture indicative — anticipated or promised actionδεδεμένονdéōtiedperfect passive participleparticipleParticiple — verbal adjective, supporting actionἐκάθισενkathízōsataorist active indicativecompletedAorist indicative — punctiliar or completed actionλύσατεlýōuntieaorist active imperativeimperativeImperative mood — command or exhortationφέρετεphérōbringpresent active imperativeimperativeImperative mood — command or exhortation |
| v.3 | εἴπῃépōsaysaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentποιεῖτεpoiéōdoingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεἴπατεépōsayaorist active imperativeimperativeImperative mood — command or exhortationἔχειéchōhaspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀποστέλλειsendpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.4 | ἀπῆλθονwent awayaorist active indicativecompletedAorist indicative — punctiliar or completed actionεὗρονheurískōfoundaorist active indicativecompletedAorist indicative — punctiliar or completed actionδεδεμένονdéōtiedperfect passive participleparticipleParticiple — verbal adjective, supporting actionλύουσινlýōuntiedpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.5 | ἑστηκότωνhístēmistandingperfect active participleparticipleParticiple — verbal adjective, supporting actionἔλεγονlégōsaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionποιεῖτεpoiéōdoingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλύοντεςlýōuntyingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.6 | εἶπανépōtoldaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀφῆκανlet ~ goaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.7 | φέρουσινphérōbroughtpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐπιβάλλουσινepibállōthrew ~ onpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐκάθισενkathízōsataorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.8 | ἔστρωσανstrṓnnymispreadaorist active indicativecompletedAorist indicative — punctiliar or completed actionκόψαντεςkóptōcutaorist active participleparticipleParticiple — verbal adjective, supporting action |
| v.9 | προάγοντεςproágōwent aheadpresent active participleparticipleParticiple — verbal adjective, supporting actionἀκολουθοῦντεςfollowedpresent active participleparticipleParticiple — verbal adjective, supporting actionἔκραζονkrázōshoutingimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionΕὐλογημένοςeulogéōblessedperfect passive participleparticipleParticiple — verbal adjective, supporting actionἐρχόμενοςérchomaicomespresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.10 | Εὐλογημένηeulogéōblessedperfect passive participleparticipleParticiple — verbal adjective, supporting actionἐρχομένηérchomaicomingpresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.11 | εἰσῆλθενeisérchomaiwentaorist active indicativecompletedAorist indicative — punctiliar or completed actionπεριβλεψάμενοςperiblépōlooked aroundaorist middle participleparticipleParticiple — verbal adjective, supporting actionἐξῆλθενexérchomaiwent outaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.12 | ἐξελθόντωνexérchomaicameaorist active participleparticipleParticiple — verbal adjective, supporting actionἐπείνασενpeináōhungryaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.13 | ἰδὼνhoráōseeingaorist active participleparticipleParticiple — verbal adjective, supporting actionἔχουσανéchōhadpresent active participleparticipleParticiple — verbal adjective, supporting actionἦλθενérchomaiwentaorist active indicativecompletedAorist indicative — punctiliar or completed actionεὑρήσειheurískōfindfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἐλθὼνérchomaicameaorist active participleparticipleParticiple — verbal adjective, supporting actionεὗρενheurískōfoundaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.14 | ἀποκριθεὶςrespondedaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionφάγοιphágōeataorist active optativeoptativeOptative mood — wish or remote possibilityἤκουονheardimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.15 | ἔρχονταιérchomaicamepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthεἰσελθὼνeisérchomaiwentaorist active participleparticipleParticiple — verbal adjective, supporting actionἤρξατοbeganaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἐκβάλλεινekbállōdrive outpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbπωλοῦνταςpōléōsellingpresent active participleparticipleParticiple — verbal adjective, supporting actionἀγοράζονταςbuyingpresent active participleparticipleParticiple — verbal adjective, supporting actionπωλούντωνpōléōsellingpresent active participleparticipleParticiple — verbal adjective, supporting actionκατέστρεψενkatastréphōoverturnedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.16 | ἤφιενallowimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionδιενέγκῃdiaphérōcarryaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.17 | ἐδίδασκενdidáskōteachingimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἔλεγενlégōsayingimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionγέγραπταιgráphōwrittenperfect passive indicativeresultantPerfect indicative — completed action with present resultπεποιήκατεpoiéōmadeperfect active indicativeresultantPerfect indicative — completed action with present result |
| v.18 | ἤκουσανheardaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐζήτουνzētéōlooking forimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἀπολέσωσινdestroyaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐφοβοῦντοphobéōfearedimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past actionἐξεπλήσσετοekplḗssōastonishedimperfect passive indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.19 | ἐγένετοgínomaicameaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἐξεπορεύοντοekporeúomaiwentimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.20 | παραπορευόμενοιparaporeúomaipassed bypresent middle participleparticipleParticiple — verbal adjective, supporting actionεἶδονhoráōsawaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐξηραμμένηνxēraínōwitheredperfect passive participleparticipleParticiple — verbal adjective, supporting action |
| v.21 | ἀναμνησθεὶςrememberedaorist passive participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκατηράσωkataráomaicursedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἐξήρανταιxēraínōwitheredperfect passive indicativeresultantPerfect indicative — completed action with present result |
| v.22 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἜχετεéchōhavepresent active imperativeimperativeImperative mood — command or exhortation |
| v.23 | λέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεἴπῃépōsaysaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἌρθητιtaken upaorist passive imperativeimperativeImperative mood — command or exhortationβλήθητιthrownaorist passive imperativeimperativeImperative mood — command or exhortationδιακριθῇdiakrínōdoubtaorist passive subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentπιστεύῃpisteúōbelievespresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentλαλεῖlaléōsayspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthγίνεταιgínomaihappenpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἔσταιésomaidonefuture middle indicativeprospectiveFuture indicative — anticipated or promised action |
| v.24 | λέγωlégōtellpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπιστεύετεpisteúōbelievepresent active imperativeimperativeImperative mood — command or exhortationἐλάβετεlambánōreceivedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἔσταιésomaibefuture middle indicativeprospectiveFuture indicative — anticipated or promised action |
| v.25 | στήκετεstḗkōstandpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπροσευχόμενοιproseúchomaiprayingpresent middle participleparticipleParticiple — verbal adjective, supporting actionἀφίετεforgivepresent active imperativeimperativeImperative mood — command or exhortationἔχετεéchōhavepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀφῇforgiveaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.27 | ἔρχονταιérchomaicamepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthπεριπατοῦντοςperipatéōwalkingpresent active participleparticipleParticiple — verbal adjective, supporting actionἔρχονταιérchomaicamepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.28 | ἔλεγονlégōsaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionποιεῖςpoiéōdoingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔδωκενdídōmigaveaorist active indicativecompletedAorist indicative — punctiliar or completed actionποιῇςpoiéōdopresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.29 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἘπερωτήσωeperōtáōaskfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἀποκρίθητέansweraorist passive imperativeimperativeImperative mood — command or exhortationἐρῶeréōtellfuture active indicativeprospectiveFuture indicative — anticipated or promised actionποιῶpoiéōdopresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.30 | ἀποκρίθητέansweraorist passive imperativeimperativeImperative mood — command or exhortation |
| v.31 | διελογίζοντοdialogízomaidiscussedimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past actionλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionεἴπωμενépōshall we say?aorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentεἴπωμενépōsayaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐρεῖeréōsayfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἐπιστεύσατεpisteúōbelieveaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.32 | εἴπωμενépōsayaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐφοβοῦντοphobéōwere afraid ofimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past actionεἶχονéchōheldimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.33 | ἀποκριθέντεςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionλέγουσινlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthοἴδαμενeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγωlégōtellpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthποιῶpoiéōdopresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Formation Focus
The reader must see Jesus as the king and temple Lord whose authority judges fruitless religion and restores God's purpose for worship, prayer, and mission.
God's people must move beyond religious appearance, institutional comfort, public praise, and authority evasion into fruit-bearing faith, prayer, forgiveness, and submission to Jesus.
Kingdom submission, fruitfulness, reverence, prayerfulness, missionary concern for all nations, faith in God, forgiveness, courage before public pressure, and honesty under Jesus' authority.
Practice Response
- Confess where praise has exceeded obedience.
- Ask Jesus to expose leaves without fruit.
- Audit worship practices for prayer, reverence, justice, and mission.
- Remove whatever crowds out prayer for all nations.
- Trust God with what seems immovable.
- Pray with believing dependence rather than anxious control.
- Forgive those You hold something against when You stand praying.
- Refuse evasive answers when God's authority is clear.
- Fear God more than crowd opinion.
Warnings and Misreadings
- Mark 11 warns against messianic enthusiasm without submission, leafy religion without fruit, worship structures that crowd out prayer and justice, using sacred things for gain, religious leadership that fears crowds more than God, prayer without faith, prayer without forgiveness, and authority challenges that mask refusal to believe what God has already revealed.
- Jesus curses the fig tree because He is irrationally frustrated by hunger. - The fig tree action functions symbolically in Mark's intercalation with the temple cleansing. It is a prophetic sign of judgment on fruitless religion.
- The phrase 'not the season for figs' makes Jesus' action unfair. - Mark includes the detail to heighten the symbolic function: the tree's leaves advertise fruitfulness, but no fruit is present. The point is enacted judgment, not agricultural irritation.
- The triumphal entry proves the crowd truly understood Jesus' mission. - The crowd's words contain true messianic hope, but Mark's passion narrative will show widespread misunderstanding and rejection.
- Jesus merely wanted quieter temple commerce. - Jesus' action is prophetic judgment on corruption that violates God's purpose for the temple as prayer for all nations.
- Jesus condemns all buying and selling in every religious context. - The specific issue is temple corruption, exploitation, and profaning the temple courts, especially in relation to prayer and access.
- Mountain-moving prayer means believers can command whatever they imagine. - Jesus commands faith in God, not faith in autonomous desire. Prayer must be Godward, believing, and inseparable from forgiveness.
- Forgiveness earns divine forgiveness. - Jesus teaches that forgiven people cannot approach the Father while cherishing unforgiveness. The text presses relational consistency before God.
- The leaders' question about authority is sincere. - Their refusal to answer about John shows evasive unbelief and fear of people, not honest inquiry.
- Jesus avoids answering because He lacks authority. - Jesus refuses to answer those who reject divine testimony already given through John.
Discipleship Questions
- Do I praise Jesus as king while resisting His authority in practice?
- Where has my religion produced leaves but little fruit?
- If Jesus inspected my worship, ministry, giving, and prayer life, what would He overturn?
- Have convenience, commerce, preferences, or institutional habits crowded out prayer?
- Do I care that God's house is for all nations, or only for people already comfortable inside?
- Where am I tempted to use sacred things for personal advantage?
- Do I respond to Jesus' correction with repentance or with defensiveness?
- Is my prayer marked by faith in God or by religious routine?
- Do I pray while holding unforgiveness against someone?
- What mountain seems immovable because I have measured it by human strength rather than God's power?
- Am I avoiding a clear answer to God's authority because I fear people?
- Have I rejected one testimony from God while asking for another?
Pastoral Applications
- Preaching - Preach Mark 11 as royal entry and temple judgment together. The king who is welcomed with Hosanna also inspects and judges worship.
- Church Health - Use the fig tree and temple intercalation to examine whether church life has leaves of activity but lacks fruit of prayer, holiness, justice, and mission.
- Worship - Jesus' temple action warns churches against allowing logistics, money, convenience, or tradition to displace prayer and reverence.
- Missions - The phrase 'for all nations' must shape worship and outreach. The church cannot become a comfortable religious marketplace for insiders.
- Leadership - The leaders' fear of the crowd exposes the danger of public-calculation leadership. Truth must govern, not optics.
- Prayer - Teach faith-filled prayer as trust in God, not manipulation of God. Prayer rests on God's authority and power.
- Reconciliation - Jesus connects prayer and forgiveness. Churches must not normalize prayer meetings where unresolved bitterness is protected.
- Authority - Jesus' counter-question teaches that spiritual authority questions are often moral before they are intellectual.
- Discipleship - Move people beyond verbal Hosannas to obedient submission, fruit-bearing, forgiving prayer, and courageous truthfulness.
Pastoral Trajectories
Jesus receives praise on the road, but His first destination is the temple, where worship is inspected.
The fig tree looks alive but has no fruit, symbolizing outward religion without covenant substance.
Jesus overturns systems that have corrupted the temple's purpose.
Jesus' Scripture citations expose the gap between God's design and Israel's present religious corruption.
The crowd is amazed, but the leaders seek to kill Jesus.
The judged tree becomes occasion for teaching faith in God.
Jesus refuses to separate vertical prayer from horizontal reconciliation.
The leaders question Jesus, but His question about John reveals their refusal to submit to divine authority.
Motifs in This Chapter
Track judgment as covenant accountability, divine justice, and eschatological reckoning.
Study kingdom reign, divine rule, and gospel kingdom proclamation across Scripture.
Study temple presence, worship, corruption, judgment, and renewal across Scripture.
Follow faith, believing response, trust, and persevering allegiance across Scripture.
Trace servant identity, obedient mission, and suffering service across Scripture.
Follow shepherding as divine care, messianic leadership, and pastoral oversight across Scripture.
The Biblical World
Chapter At A Glance
Mark 11 moves from royal entry to temple inspection, from symbolic fig-tree judgment to prophetic temple judgment, from withered-tree teaching on faith and forgiveness to a direct authority challenge by Jerusalem's leaders.
Mark 11 brings Israel's king to Israel's temple. Jesus' royal entry evokes Davidic hope, while His temple action fulfills prophetic concern for true worship, justice, prayer, and the inclusion of the nations. The fig tree judgment shows that covenant privilege without fruit cannot stand. The temple, intended as a prayer house for all nations, has become a place of corruption. Jesus' actions anticipate the temple's judgment and the new access to God that will come through His death.
Mark 11 clarifies the gospel by presenting Jesus as the king who comes to Jerusalem not to seize political power but to confront fruitless worship and proceed toward the cross. The Hosanna cry rightly asks for salvation, but salvation will come through rejection, judgment, and the death of the true temple Lord. Jesus' judgment on fruitless religion prepares for the new access to God that will come through His ransom-giving death.
Kingdom submission, fruitfulness, reverence, prayerfulness, missionary concern for all nations, faith in God, forgiveness, courage before public pressure, and honesty under Jesus' authority.
Focus Points
- Messianic entry
- Son of David hope
- Hosanna
- Coming kingdom of David
- Mount of Olives
- Temple inspection
- Fig tree symbolism
- Fruitlessness
- Temple judgment
- House of prayer for all nations
- Den of robbers
- Corrupt worship
- Opposition from chief priests and scribes
- Amazed crowds
- Faith in God
- Prayer and belief
- Mountain-moving faith
- Forgiveness in prayer
- Authority of Jesus
- John's baptism
- From heaven or human origin
- Fear of man
- Religious evasion
- Prophetic judgment
- Kingly authority
- Kingship
- Messianic Expectation
- Temple Authority
- Judgment
- Prayer for All Nations
- Religious Corruption
- Forgiveness
- Authority
- Christology
- Kingship of Christ
- Temple Theology
- Prayer
- Mission to the Nations
- Unbelief
- Fruitfulness
Cross References
When they came near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples, saying to them, “Go into the village that is opposite You, and immediately You will find a donkey tied, and a colt with her. Untie them, and bring them to me. If anyone says anything to You, You shall say, ‘The Lord needs them,’ and immediately...
Parallel triumphal entry, fig tree, temple cleansing, authority challenge
Having said these things, He went on ahead, going up to Jerusalem. When He came near to Bethsphage and Bethany, at the mountain that is called Olivet, He sent two of His disciples, saying, “Go Your way into the village on the other side, in which, as You enter, You will find a colt tied, which no man had ever sat upon. Untie it and bring it.
Parallel entry and temple cleansing
On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem, they took the branches of the palm trees and went out to meet Him, and cried out, “Hosanna! Blessed is He who comes in the name of the Lord, the King of Israel!” Jesus, having found a young donkey, sat on it. As it is written,
Parallel triumphal entry
The Passover of the Jews was at hand, and Jesus went up to Jerusalem. He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and He poured out the changers’ money and overthrew their tables.
Temple cleansing and temple-body theology
They came to Jericho. As He went out from Jericho, with His disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. When He heard that it was Jesus the Nazarene, He began to cry out, and say, “Jesus, You son of David, have mercy on me!” Many rebuked Him, that He should be quiet, but He cried out much more,...
Immediate Son of David setup
He began to speak to them in parables. “A man planted a vineyard, put a hedge around it, dug a pit for the wine press, built a tower, rented it out to a farmer, and went into another country. When it was time, He sent a servant to the farmer to get from the farmer His share of the fruit of the vineyard. They took Him, beat Him, and sent Him away empty.
Continuation of judgment on leaders
As He went out of the temple, one of His disciples said to Him, “Teacher, see what kind of stones and what kind of buildings!” Jesus said to Him, “Do You see these great buildings? There will not be left here one stone on another, which will not be thrown down.”
Temple destruction prediction
The stone which the builders rejected has become the cornerstone. This is Yahweh’s doing. It is marvelous in our eyes. This is the day that Yahweh has made. We will rejoice and be glad in it!
Psalmic background
Also the foreigners who join themselves to Yahweh to serve Him, and to love Yahweh’s name, to be His servants, everyone who keeps the Sabbath from profaning it, and holds fast my covenant, I will bring these to my holy mountain, and make them joyful in my house of prayer. Their burnt offerings and their sacrifices will be accepted on my altar; for my house...
Temple purpose for nations
Behold, You trust in lying words that can’t profit. Will You steal, murder, commit adultery, swear falsely, burn incense to Baal, and walk after other gods that You have not known, then come and stand before me in this house, which is called by my name, and say, ‘We are delivered,’ that You may do all these abominations?
Temple corruption indictment
Passages
Chapter opening: Mark 11:1-11
Unto Bethphage and Bethany (εις Βηθφαγη κα Βηθανιαν). Both together as in Lu 19:29 , though Mt 21:1 mentions only Bethphage. See discussion in Matthew for this and the Mount of Olives.
As ye enter (εισπορευομενο). So also Lu 19:30 . Present middle participle. Colt (πωλον). So Lu 19:30 . Mt 21:2 speaks of the ass (ονον) also. Whereon no one ever yet sat (εφ' ον ουδεις ανθρωπων εκαθισεν). So Lu 19:30 .
The Lord (ο Κυριος). So Matt. and Luke. See on Mt 21:3 for discussion of this word applied to Jesus by himself. He will send him back (αποστελλε). Present indicative in futuristic sense. Mt 21:3 has the future αποστελε.
A colt tied at the door without in the open street (πωλον δεδεμενον προς θυραν εξω επ του αμφοδου). 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 αμφοδος (from αμφω, both, and οδος, 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 (κα λυουσιν αυτον). 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.
Certain of those that stood there (τινες των εκε εστηκοτων). Perfect active participle, genitive plural. Bystanders. Lu 19:33 terms them "the owners thereof" (ο κυριο αυτου). The lords or masters of the colt. They make a natural protest.
They bring the colt unto Jesus (φερουσιν τον πωλον προς τον Ιησουν). Vivid historical present. The owners acquiesced as Jesus had predicted. Evidently friends of Jesus.
Branches (στιβαδας). A litter of leaves and rushes from the fields. Textus Receptus spells this word στοιβαδας. Mt 21:8 has κλαδους, from κλαω, to break, branches broken or cut from trees. Joh 12:13 uses the branches of the palm trees (τα βαια των φοινικων), "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 on Mt 21:4-9 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 (ο προαγοντες) and behind (ο ακολουθουντες) 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.
When he had looked round about upon all things (περιβλεψαμενος παντα). 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 (οψε ηδη ουσης της ωρας). Genitive absolute, the hour being already late. What a day it had been! What did the apostles think now?
On the morrow (τη επαυριον). Mt 21:18 has "early" (πρω), 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.
If haply he might find anything thereon (ε αρα τ ευρησε εν αυτη). This use of ε 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.
No man eat fruit from thee henceforward forever (Μηκετ εις τον αιωνα εκ σου μηδεις καρπον φαγο). The verb φαγο 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 ου μηκετ γενητα, 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 (κα ηκουον ο μαθητα αυτου). 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.
Began to cast out (ηρξατο εκβαλλειν). Mark is fond of "began." See on Mt 21:12 f. for discussion of this second cleansing of the temple in its bearing on that in Joh 2:14 f . Money-changers (κολλυβιστων). This same late word in Mt 21:12 which see for discussion. It occurs in papyri.
Through the temple (δια του ιερου). 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 ινα after ηφιε (imperfect tense) instead of the infinitive (the usual construction).
For all the nations (πασιν τοις εθνεσιν). 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.
Sought how they might destroy him (εζητουν πως αυτον απολεσωσιν). Imperfect indicative, a continuous attitude and endeavour. Note deliberative subjunctive with πως 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 (εφοβουντο γαρ). 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" (πας ο οχλος εξεπλησσετο επ τη διδαχη αυτου).
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.
Every evening (οταν οψε εγενετο). Literally, whenever evening came on or more exactly whenever it became late . The use of οταν (οτε αν) with the aorist indicative is like οπου αν with the imperfect indicative (εισεπορευετο) and οσο αν with the aorist indicative (ηψαντο) in Mr 6:56 . The use of αν 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 (εξεπορευετο, εξεπορευοντο) out of the city suggests "whenever" as the meaning here.
As they passed by in the morning (παραπορευομενο πρω). 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 (εκ ριζων). Mark alone gives this detail with εξηραμμενην perfect passive predicate participle from ξηραινω.
Peter calling to remembrance (αναμνησθεις ο Πετρος). 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 (ην κατηρασω). First aorist middle indicative second person singular from καταραομα. It almost sounds as if Peter blamed Jesus for what he had done to the fig tree.
Have faith in God (εχετε πιστιν θεου). Objective genitive θεου 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.
Shall not doubt in his heart (μη διακριθη εν τη καρδια αυτου). First aorist passive subjunctive with ος αν. The verb means a divided judgment (δια from δυο, two, and κρινω, to judge). Wavering doubt. Not a single act of doubt (διακριθη), but continued faith (πιστευη). Cometh to pass (γινετα). Futuristic present middle indicative.
Believe that ye have received them (πιστευετε οτ ελαβετε). That is the test of faith, the kind that sees the fulfilment before it happens. Ελαβετε is second aorist active indicative, antecedent in time to πιστευετε, unless it be considered the timeless aorist when it is simultaneous with it. For this aorist of immediate consequence see Joh 15:6 .
Whensoever ye stand (οταν στηκετε). Late form of present indicative στηκω, from perfect stem εστηκα. In LXX. Note use of οταν 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 (ινα κα ο πατηρ αφη υμιν). 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 f .
This verse is omitted by Westcott and Hort. The Revised Version puts it in a footnote.
The chief priests, and the scribes, and the elders (ο αρχιερεις κα ο γραμματεις κα ο πρεσβυτερο). 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.
By what authority (εν ποια εξουσια). This question in all three Gospels was a perfectly legitimate one. See on Mt 21:23-27 for discussion. Note present subjunctive here (ινα ταυτα ποιηις), that you keep on doing these things.
Answer me (αποκριθητε μο). 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.
If we say (εαν ειπωμεν). 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.
But should we say (αλλα ειπωμεν). Deliberative subjunctive with aorist active subjunctive again. It is possible to supply εαν 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 οντως 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).
We know not (ουκ οιδαμεν). 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.