Greek NT with variants

1καιG2532{CONJ} ηρξατοG756{V-ADI-3S} αυτοιςG846{P-DPM} ενG1722{PREP} παραβολαιςG3850{N-DPF} αλαλεινG2980{V-PAN} τσβλεγεινG3004{V-PAN} αμπελωναG290{N-ASM} τσβεφυτευσενG5452{V-AAI-3S} ανθρωποςG444{N-NSM} αεφυτευσενG5452{V-AAI-3S} καιG2532{CONJ} περιεθηκενG4060{V-AAI-3S} φραγμονG5418{N-ASM} καιG2532{CONJ} ωρυξενG3736{V-AAI-3S} υποληνιονG5276{N-ASN} καιG2532{CONJ} ωκοδομησενG3618{V-AAI-3S} πυργονG4444{N-ASM} καιG2532{CONJ} αεξεδετοG1554{V-2AMI-3S} τσβεξεδοτοG1554{V-2AMI-3S} αυτονG846{P-ASM} γεωργοιςG1092{N-DPM} καιG2532{CONJ} απεδημησενG589{V-AAI-3S} 2καιG2532{CONJ} απεστειλενG649{V-AAI-3S} προςG4314{PREP} τουςG3588{T-APM} γεωργουςG1092{N-APM} τωG3588{T-DSM} καιρωG2540{N-DSM} δουλονG1401{N-ASM} ιναG2443{CONJ} παραG3844{PREP} τωνG3588{T-GPM} γεωργωνG1092{N-GPM} λαβηG2983{V-2AAS-3S} αποG575{PREP} ατωνG3588{T-GPM} τσβτουG3588{T-GSM} ακαρπωνG2590{N-GPM} τσβκαρπουG2590{N-GSM} τουG3588{T-GSM} αμπελωνοςG290{N-GSM} 3ακαιG2532{CONJ} τσβοιG3588{T-NPM} τσβδεG1161{CONJ} λαβοντεςG2983{V-2AAP-NPM} αυτονG846{P-ASM} εδειρανG1194{V-AAI-3P} καιG2532{CONJ} απεστειλανG649{V-AAI-3P} κενονG2756{A-ASM} 4καιG2532{CONJ} παλινG3825{ADV} απεστειλενG649{V-AAI-3S} προςG4314{PREP} αυτουςG846{P-APM} αλλονG243{A-ASM} δουλονG1401{N-ASM} κακεινονG2548{D-ASM-C} αεκεφαλιωσανG2775{V-AAI-3P} τσβλιθοβολησαντεςG3036{V-AAP-NPM} τσβεκεφαλαιωσανG2775{V-AAI-3P} καιG2532{CONJ} αητιμασανG818{V-AAI-3P} τσβαπεστειλανG649{V-AAI-3P} τσβητιμωμενονG821{V-RPP-ASM} 5καιG2532{CONJ} τσβπαλινG3825{ADV} αλλονG243{A-ASM} απεστειλενG649{V-AAI-3S} κακεινονG2548{D-ASM-C} απεκτεινανG615{V-AAI-3P} καιG2532{CONJ} πολλουςG4183{A-APM} αλλουςG243{A-APM} αουςG3739{R-APM} τσβτουςG3588{T-APM} μενG3303{PRT} δεροντεςG1194{V-PAP-NPM} αουςG3739{R-APM} τσβτουςG3588{T-APM} δεG1161{CONJ} ααποκτεννοντεςG615{V-PAP-NPM} βαποκτενοντεςG615{V-PAP-NPM} τσαποκτεινοντεςG615{V-PAP-NPM} 6ετιG2089{ADV} τσβουνG3767{CONJ} εναG1520{A-ASM} αειχενG2192{V-IAI-3S} υιονG5207{N-ASM} τσβεχωνG2192{V-PAP-NSM} αγαπητονG27{A-ASM} τσβαυτουG846{P-GSM} απεστειλενG649{V-AAI-3S} τσβκαιG2532{CONJ} αυτονG846{P-ASM} αεσχατονG2078{A-ASM} προςG4314{PREP} αυτουςG846{P-APM} τσβεσχατονG2078{A-ASM} λεγωνG3004{V-PAP-NSM} οτιG3754{CONJ} εντραπησονταιG1788{V-2FPI-3P} τονG3588{T-ASM} υιονG5207{N-ASM} μουG3450{P-1GS} 7εκεινοιG1565{D-NPM} δεG1161{CONJ} οιG3588{T-NPM} γεωργοιG1092{N-NPM} τσβειπονG2036{V-2AAI-3P} προςG4314{PREP} εαυτουςG1438{F-3APM} αειπανG3004{V-2AAI-3P} οτιG3754{CONJ} ουτοςG3778{D-NSM} εστινG2076{V-PXI-3S} οG3588{T-NSM} κληρονομοςG2818{N-NSM} δευτεG1205{V-XXM-2P} αποκτεινωμενG615{V-PAS-1P} αυτονG846{P-ASM} καιG2532{CONJ} ημωνG2257{P-1GP} εσταιG2071{V-FXI-3S} ηG3588{T-NSF} κληρονομιαG2817{N-NSF} 8καιG2532{CONJ} λαβοντεςG2983{V-2AAP-NPM} τσβαυτονG846{P-ASM} απεκτεινανG615{V-AAI-3P} ααυτονG846{P-ASM} καιG2532{CONJ} εξεβαλονG1544{V-2AAI-3P} ααυτονG846{P-ASM} εξωG1854{ADV} τουG3588{T-GSM} αμπελωνοςG290{N-GSM} 9τιG5101{I-ASN} α[ουν]G3767{CONJ} τσβουνG3767{CONJ} ποιησειG4160{V-FAI-3S} οG3588{T-NSM} κυριοςG2962{N-NSM} τουG3588{T-GSM} αμπελωνοςG290{N-GSM} ελευσεταιG2064{V-FDI-3S} καιG2532{CONJ} απολεσειG622{V-FAI-3S} τουςG3588{T-APM} γεωργουςG1092{N-APM} καιG2532{CONJ} δωσειG1325{V-FAI-3S} τονG3588{T-ASM} αμπελωναG290{N-ASM} αλλοιςG243{A-DPM} 10ουδεG3761{ADV} τηνG3588{T-ASF} γραφηνG1124{N-ASF} ταυτηνG3778{D-ASF} ανεγνωτεG314{V-2AAI-2P} λιθονG3037{N-ASM} ονG3739{R-ASM} απεδοκιμασανG593{V-AAI-3P} οιG3588{T-NPM} οικοδομουντεςG3618{V-PAP-NPM} ουτοςG3778{D-NSM} εγενηθηG1096{V-AOI-3S} ειςG1519{PREP} κεφαληνG2776{N-ASF} γωνιαςG1137{N-GSF} 11παραG3844{PREP} κυριουG2962{N-GSM} εγενετοG1096{V-2ADI-3S} αυτηG3778{D-NSF} καιG2532{CONJ} εστινG2076{V-PXI-3S} θαυμαστηG2298{A-NSF} ενG1722{PREP} οφθαλμοιςG3788{N-DPM} ημωνG2257{P-1GP} 12καιG2532{CONJ} εζητουνG2212{V-IAI-3P} αυτονG846{P-ASM} κρατησαιG2902{V-AAN} καιG2532{CONJ} εφοβηθησανG5399{V-AOI-3P} τονG3588{T-ASM} οχλονG3793{N-ASM} εγνωσανG1097{V-2AAI-3P} γαρG1063{CONJ} οτιG3754{CONJ} προςG4314{PREP} αυτουςG846{P-APM} τηνG3588{T-ASF} παραβοληνG3850{N-ASF} ειπενG2036{V-2AAI-3S} καιG2532{CONJ} αφεντεςG863{V-2AAP-NPM} αυτονG846{P-ASM} απηλθονG565{V-2AAI-3P} 13καιG2532{CONJ} αποστελλουσινG649{V-PAI-3P} προςG4314{PREP} αυτονG846{P-ASM} τιναςG5100{X-APM} τωνG3588{T-GPM} φαρισαιωνG5330{N-GPM} καιG2532{CONJ} τωνG3588{T-GPM} ηρωδιανωνG2265{N-GPM} ιναG2443{CONJ} αυτονG846{P-ASM} αγρευσωσινG64{V-AAS-3P} λογωG3056{N-DSM} 14ακαιG2532{CONJ} τσβοιG3588{T-NPM} τσβδεG1161{CONJ} ελθοντεςG2064{V-2AAP-NPM} λεγουσινG3004{V-PAI-3P} αυτωG846{P-DSM} διδασκαλεG1320{N-VSM} οιδαμενG1492{V-RAI-1P} οτιG3754{CONJ} αληθηςG227{A-NSM} ειG1488{V-PXI-2S} καιG2532{CONJ} ουG3756{PRT-N} μελειG3199{V-PQI-3S} σοιG4671{P-2DS} περιG4012{PREP} ουδενοςG3762{A-GSM} ουG3756{PRT-N} γαρG1063{CONJ} βλεπειςG991{V-PAI-2S} ειςG1519{PREP} προσωπονG4383{N-ASN} ανθρωπωνG444{N-GPM} αλλG235{CONJ} επG1909{PREP} αληθειαςG225{N-GSF} τηνG3588{T-ASF} οδονG3598{N-ASF} τουG3588{T-GSM} θεουG2316{N-GSM} διδασκειςG1321{V-PAI-2S} εξεστινG1832{V-PQI-3S} αδουναιG1325{V-2AAN} κηνσονG2778{N-ASM} καισαριG2541{N-DSM} τσβδουναιG1325{V-2AAN} ηG2228{PRT} ουG3756{PRT-N} 15δωμενG1325{V-2AAS-1P} ηG2228{PRT} μηG3361{PRT-N} δωμενG1325{V-2AAS-1P} οG3588{T-NSM} δεG1161{CONJ} ειδωςG1492{V-RAP-NSM} αυτωνG846{P-GPM} τηνG3588{T-ASF} υποκρισινG5272{N-ASF} ειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} τιG5101{I-ASN} μεG3165{P-1AS} πειραζετεG3985{V-PAI-2P} φερετεG5342{V-PAM-2P} μοιG3427{P-1DS} δηναριονG1220{N-ASN} ιναG2443{CONJ} ιδωG1492{V-2AAS-1S} 16οιG3588{T-NPM} δεG1161{CONJ} ηνεγκανG5342{V-AAI-3P} καιG2532{CONJ} λεγειG3004{V-PAI-3S} αυτοιςG846{P-DPM} τινοςG5101{I-GSM} ηG3588{T-NSF} εικωνG1504{N-NSF} αυτηG3778{D-NSF} καιG2532{CONJ} ηG3588{T-NSF} επιγραφηG1923{N-NSF} οιG3588{T-NPM} δεG1161{CONJ} αειπανG3004{V-2AAI-3P} τσβειπονG2036{V-2AAI-3P} αυτωG846{P-DSM} καισαροςG2541{N-GSM} 17τσβκαιG2532{CONJ} τσβαποκριθειςG611{V-AOP-NSM} οG3588{T-NSM} αδεG1161{CONJ} ιησουςG2424{N-NSM} ειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} τσβαποδοτεG591{V-2AAM-2P} ταG3588{T-APN} καισαροςG2541{N-GSM} ααποδοτεG591{V-2AAM-2P} καισαριG2541{N-DSM} καιG2532{CONJ} ταG3588{T-APN} τουG3588{T-GSM} θεουG2316{N-GSM} τωG3588{T-DSM} θεωG2316{N-DSM} καιG2532{CONJ} αεξεθαυμαζονG2296{V-IAI-3P} τσβεθαυμασανG2296{V-AAI-3P} επG1909{PREP} αυτωG846{P-DSM} 18καιG2532{CONJ} ερχονταιG2064{V-PNI-3P} σαδδουκαιοιG4523{N-NPM} προςG4314{PREP} αυτονG846{P-ASM} οιτινεςG3748{R-NPM} λεγουσινG3004{V-PAI-3P} αναστασινG386{N-ASF} μηG3361{PRT-N} ειναιG1511{V-PXN} καιG2532{CONJ} αεπηρωτωνG1905{V-IAI-3P} τσβεπηρωτησανG1905{V-AAI-3P} αυτονG846{P-ASM} λεγοντεςG3004{V-PAP-NPM} 19διδασκαλεG1320{N-VSM} αμωυσηςG3475{N-NSM} τσβμωσηςG3475{N-NSM} εγραψενG1125{V-AAI-3S} ημινG2254{P-1DP} οτιG3754{CONJ} εανG1437{COND} τινοςG5100{X-GSM} αδελφοςG80{N-NSM} αποθανηG599{V-2AAS-3S} καιG2532{CONJ} καταλιπηG2641{V-2AAS-3S} γυναικαG1135{N-ASF} καιG2532{CONJ} τσβτεκναG5043{N-APN} μηG3361{PRT-N} αφηG863{V-2AAS-3S} ατεκνονG5043{N-ASN} ιναG2443{CONJ} λαβηG2983{V-2AAS-3S} οG3588{T-NSM} αδελφοςG80{N-NSM} αυτουG846{P-GSM} τηνG3588{T-ASF} γυναικαG1135{N-ASF} τσβαυτουG846{P-GSM} καιG2532{CONJ} εξαναστησηG1817{V-AAS-3S} σπερμαG4690{N-ASN} τωG3588{T-DSM} αδελφωG80{N-DSM} αυτουG846{P-GSM} 20επταG2033{A-NUI} σουνG3767{CONJ} αδελφοιG80{N-NPM} ησανG2258{V-IXI-3P} καιG2532{CONJ} οG3588{T-NSM} πρωτοςG4413{A-NSM} ελαβενG2983{V-2AAI-3S} γυναικαG1135{N-ASF} καιG2532{CONJ} αποθνησκωνG599{V-PAP-NSM} ουκG3756{PRT-N} αφηκενG863{V-AAI-3S} σπερμαG4690{N-ASN} 21καιG2532{CONJ} οG3588{T-NSM} δευτεροςG1208{A-NSM} ελαβενG2983{V-2AAI-3S} αυτηνG846{P-ASF} καιG2532{CONJ} απεθανενG599{V-2AAI-3S} αμηG3361{PRT-N} ακαταλιπωνG2641{V-2AAP-NSM} τσβκαιG2532{CONJ} τσβουδεG3761{ADV} τσβαυτοςG846{P-NSM} τσβαφηκενG863{V-AAI-3S} σπερμαG4690{N-ASN} καιG2532{CONJ} οG3588{T-NSM} τριτοςG5154{A-NSM} ωσαυτωςG5615{ADV} 22καιG2532{CONJ} τσβελαβονG2983{V-2AAI-3P} τσβαυτηνG846{P-ASF} οιG3588{T-NPM} επταG2033{A-NUI} τσβκαιG2532{CONJ} ουκG3756{PRT-N} αφηκανG863{V-AAI-3P} σπερμαG4690{N-ASN} αεσχατονG2078{A-ASN} τσβεσχατηG2078{A-NSF} παντωνG3956{A-GPN} τσβαπεθανενG599{V-2AAI-3S} καιG2532{CONJ} ηG3588{T-NSF} γυνηG1135{N-NSF} ααπεθανενG599{V-2AAI-3S} 23ενG1722{PREP} τηG3588{T-DSF} τσουνG3767{CONJ} αναστασειG386{N-DSF} α[οτανG3752{CONJ} τσβοτανG3752{CONJ} ααναστωσιν]G450{V-2AAS-3P} τσβαναστωσινG450{V-2AAS-3P} τινοςG5101{I-GSM} αυτωνG846{P-GPM} εσταιG2071{V-FXI-3S} γυνηG1135{N-NSF} οιG3588{T-NPM} γαρG1063{CONJ} επταG2033{A-NUI} εσχονG2192{V-2AAI-3P} αυτηνG846{P-ASF} γυναικαG1135{N-ASF} 24αεφηG5346{V-IXI-3S} τσβκαιG2532{CONJ} ααυτοιςG846{P-DPM} τσβαποκριθειςG611{V-AOP-NSM} οG3588{T-NSM} ιησουςG2424{N-NSM} τσβειπενG2036{V-2AAI-3S} τσβαυτοιςG846{P-DPM} ουG3756{PRT-N} διαG1223{PREP} τουτοG5124{D-ASN} πλανασθεG4105{V-PPI-2P} μηG3361{PRT-N} ειδοτεςG1492{V-RAP-NPM} ταςG3588{T-APF} γραφαςG1124{N-APF} μηδεG3366{CONJ} τηνG3588{T-ASF} δυναμινG1411{N-ASF} τουG3588{T-GSM} θεουG2316{N-GSM} 25οτανG3752{CONJ} γαρG1063{CONJ} εκG1537{PREP} νεκρωνG3498{A-GPM} αναστωσινG450{V-2AAS-3P} ουτεG3777{CONJ} γαμουσινG1060{V-PAI-3P} ουτεG3777{CONJ} αγαμιζονταιG1061{V-PPI-3P} τσβγαμισκονταιG1061{V-PPI-3P} αλλG235{CONJ} εισινG1526{V-PXI-3P} ωςG5613{ADV} αγγελοιG32{N-NPM} τσβοιG3588{T-NPM} ενG1722{PREP} τοιςG3588{T-DPM} ουρανοιςG3772{N-DPM} 26περιG4012{PREP} δεG1161{CONJ} τωνG3588{T-GPM} νεκρωνG3498{A-GPM} οτιG3754{CONJ} εγειρονταιG1453{V-PPI-3P} ουκG3756{PRT-N} ανεγνωτεG314{V-2AAI-2P} ενG1722{PREP} τηG3588{T-DSF} βιβλωG976{N-DSF} αμωυσεωςG3475{N-GSM} τσβμωσεωςG3475{N-GSM} επιG1909{PREP} αβτουG3588{T-GSM} τστηςG3588{T-GSF} βατουG942{N-GSM} απωςG4459{ADV-I} τσβωςG5613{ADV} ειπενG2036{V-2AAI-3S} αυτωG846{P-DSM} οG3588{T-NSM} θεοςG2316{N-NSM} λεγωνG3004{V-PAP-NSM} εγωG1473{P-1NS} οG3588{T-NSM} θεοςG2316{N-NSM} αβρααμG11{N-PRI} καιG2532{CONJ} α[ο]G3588{T-NSM} τσβοG3588{T-NSM} θεοςG2316{N-NSM} ισαακG2464{N-PRI} καιG2532{CONJ} α[ο]G3588{T-NSM} τσβοG3588{T-NSM} θεοςG2316{N-NSM} ιακωβG2384{N-PRI} 27ουκG3756{PRT-N} εστινG2076{V-PXI-3S} τσβοG3588{T-NSM} θεοςG2316{N-NSM} νεκρωνG3498{A-GPM} αλλαG235{CONJ} τσβθεοςG2316{N-NSM} ζωντωνG2198{V-PAP-GPM} τσβυμειςG5210{P-2NP} τσβουνG3767{CONJ} πολυG4183{A-ASN} πλανασθεG4105{V-PPI-2P} 28καιG2532{CONJ} προσελθωνG4334{V-2AAP-NSM} ειςG1520{A-NSM} τωνG3588{T-GPM} γραμματεωνG1122{N-GPM} ακουσαςG191{V-AAP-NSM} αυτωνG846{P-GPM} συζητουντωνG4802{V-PAP-GPM} αιδωνG3708{V-2AAP-NSM} τσβειδωςG1492{V-RAP-NSM} οτιG3754{CONJ} καλωςG2573{ADV} τσβαυτοιςG846{P-DPM} απεκριθηG611{V-ADI-3S} ααυτοιςG846{P-DPM} επηρωτησενG1905{V-AAI-3S} αυτονG846{P-ASM} ποιαG4169{I-NSF} εστινG2076{V-PXI-3S} τσβπρωτηG4413{A-NSF} βπαντωνG3956{A-GPF} τσπασωνG3956{A-GPF} εντοληG1785{N-NSF} απρωτηG4413{A-NSF} απαντωνG3956{A-GPF} 29τσβοG3588{T-NSM} τσβδεG1161{CONJ} τσβιησουςG2424{N-NSM} απεκριθηG611{V-ADI-3S} αοG3588{T-NSM} αιησουςG2424{N-NSM} τσβαυτωG846{P-DSM} οτιG3754{CONJ} πρωτηG4413{A-NSF} αεστινG2076{V-PXI-3S} βπαντωνG3956{A-GPF} τσπασωνG3956{A-GPF} τσβτωνG3588{T-GPF} τσβεντολωνG1785{N-GPF} ακουεG191{V-PAM-2S} ισραηλG2474{N-PRI} κυριοςG2962{N-NSM} οG3588{T-NSM} θεοςG2316{N-NSM} ημωνG2257{P-1GP} κυριοςG2962{N-NSM} ειςG1520{A-NSM} εστινG2076{V-PXI-3S} 30καιG2532{CONJ} αγαπησειςG25{V-FAI-2S} κυριονG2962{N-ASM} τονG3588{T-ASM} θεονG2316{N-ASM} σουG4675{P-2GS} εξG1537{PREP} οληςG3650{A-GSF} τηςG3588{T-GSF} καρδιαςG2588{N-GSF} σουG4675{P-2GS} καιG2532{CONJ} εξG1537{PREP} οληςG3650{A-GSF} τηςG3588{T-GSF} ψυχηςG5590{N-GSF} σουG4675{P-2GS} καιG2532{CONJ} εξG1537{PREP} οληςG3650{A-GSF} τηςG3588{T-GSF} διανοιαςG1271{N-GSF} σουG4675{P-2GS} καιG2532{CONJ} εξG1537{PREP} οληςG3650{A-GSF} τηςG3588{T-GSF} ισχυοςG2479{N-GSF} σουG4675{P-2GS} τσβαυτηG3778{D-NSF} τσβπρωτηG4413{A-NSF} τσβεντοληG1785{N-NSF} 31τσβκαιG2532{CONJ} δευτεραG1208{A-NSF} τσβομοιαG3664{A-NSF} αυτηG846{P-DSF}G3778{D-NSF} αγαπησειςG25{V-FAI-2S} τονG3588{T-ASM} πλησιονG4139{ADV} σουG4675{P-2GS} ωςG5613{ADV} σεαυτονG4572{F-2ASM} μειζωνG3187{A-NSF-C} τουτωνG5130{D-GPF} αλληG243{A-NSF} εντοληG1785{N-NSF} ουκG3756{PRT-N} εστινG2076{V-PXI-3S} 32καιG2532{CONJ} ειπενG2036{V-2AAI-3S} αυτωG846{P-DSM} οG3588{T-NSM} γραμματευςG1122{N-NSM} καλωςG2573{ADV} διδασκαλεG1320{N-VSM} επG1909{PREP} αληθειαςG225{N-GSF} ειπαςG2036{V-2AAI-2S} οτιG3754{CONJ} ειςG1520{A-NSM} εστινG2076{V-PXI-3S} τσθεοςG2316{N-NSM} καιG2532{CONJ} ουκG3756{PRT-N} εστινG2076{V-PXI-3S} αλλοςG243{A-NSM} πληνG4133{ADV} αυτουG846{P-GSM} 33καιG2532{CONJ} τοG3588{T-NSN} αγαπανG25{V-PAN} αυτονG846{P-ASM} εξG1537{PREP} οληςG3650{A-GSF} τηςG3588{T-GSF} καρδιαςG2588{N-GSF} καιG2532{CONJ} εξG1537{PREP} οληςG3650{A-GSF} τηςG3588{T-GSF} συνεσεωςG4907{N-GSF} καιG2532{CONJ} εξG1537{PREP} οληςG3650{A-GSF} τηςG3588{T-GSF} τσβψυχηςG5590{N-GSF} τσβκαιG2532{CONJ} τσβεξG1537{PREP} τσβοληςG3650{A-GSF} τσβτηςG3588{T-GSF} ισχυοςG2479{N-GSF} καιG2532{CONJ} τοG3588{T-NSN} αγαπανG25{V-PAN} τονG3588{T-ASM} πλησιονG4139{ADV} ωςG5613{ADV} εαυτονG1438{F-3ASM} απερισσοτερονG4054{A-NSN-C} τσβπλειονG4119{A-NSN-C} εστινG2076{V-PXI-3S} παντωνG3956{A-GPN} τωνG3588{T-GPN} ολοκαυτωματωνG3646{N-GPN} καιG2532{CONJ} τστωνG3588{T-GPF} θυσιωνG2378{N-GPF} 34καιG2532{CONJ} οG3588{T-NSM} ιησουςG2424{N-NSM} ιδωνG1492{V-2AAP-NSM} α[αυτον]G846{P-ASM} τσβαυτονG846{P-ASM} οτιG3754{CONJ} νουνεχωςG3562{ADV} απεκριθηG611{V-ADI-3S} ειπενG2036{V-2AAI-3S} αυτωG846{P-DSM} ουG3756{PRT-N} μακρανG3112{ADV} ειG1488{V-PXI-2S} αποG575{PREP} τηςG3588{T-GSF} βασιλειαςG932{N-GSF} τουG3588{T-GSM} θεουG2316{N-GSM} καιG2532{CONJ} ουδειςG3762{A-NSM} ουκετιG3765{ADV} ετολμαG5111{V-IAI-3S} αυτονG846{P-ASM} επερωτησαιG1905{V-AAN} 35καιG2532{CONJ} αποκριθειςG611{V-AOP-NSM} οG3588{T-NSM} ιησουςG2424{N-NSM} ελεγενG3004{V-IAI-3S} διδασκωνG1321{V-PAP-NSM} ενG1722{PREP} τωG3588{T-DSN} ιερωG2411{N-DSN} πωςG4459{ADV-I} λεγουσινG3004{V-PAI-3P} οιG3588{T-NPM} γραμματειςG1122{N-NPM} οτιG3754{CONJ} οG3588{T-NSM} χριστοςG5547{N-NSM} υιοςG5207{N-NSM} αδαυιδG1138{N-PRI} εστινG2076{V-PXI-3S} βδαυιδG1138{N-PRI} τσδαβιδG1138{N-PRI} 36αυτοςG846{P-NSM} τσβγαρG1063{CONJ} αβδαυιδG1138{N-PRI} τσδαβιδG1138{N-PRI} ειπενG2036{V-2AAI-3S} ενG1722{PREP} ατστωG3588{T-DSN} πνευματιG4151{N-DSN} ατστωG3588{T-DSN} αγιωG40{A-DSN} βλεγειG3004{V-PAI-3S} ατσειπενG2036{V-2AAI-3S} τσβοG3588{T-NSM} κυριοςG2962{N-NSM} τωG3588{T-DSM} κυριωG2962{N-DSM} μουG3450{P-1GS} καθουG2521{V-PNM-2S} εκG1537{PREP} δεξιωνG1188{A-GPM} μουG3450{P-1GS} εωςG2193{CONJ} ανG302{PRT} θωG5087{V-2AAS-1S} τουςG3588{T-APM} εχθρουςG2190{A-APM} σουG4675{P-2GS} αυποκατωG5270{ADV} τσβυποποδιονG5286{N-ASN} τωνG3588{T-GPM} ποδωνG4228{N-GPM} σουG4675{P-2GS} 37αυτοςG846{P-NSM} τσβουνG3767{CONJ} αβδαυιδG1138{N-PRI} τσδαβιδG1138{N-PRI} λεγειG3004{V-PAI-3S} αυτονG846{P-ASM} κυριονG2962{N-ASM} καιG2532{CONJ} ποθενG4159{ADV-I} τσβυιοςG5207{N-NSM} αυτουG846{P-GSM} εστινG2076{V-PXI-3S} αυιοςG5207{N-NSM} καιG2532{CONJ} α[ο]G3588{T-NSM} τσβοG3588{T-NSM} πολυςG4183{A-NSM} οχλοςG3793{N-NSM} ηκουενG191{V-IAI-3S} αυτουG846{P-GSM} ηδεωςG2234{ADV} 38καιG2532{CONJ} τσβελεγενG3004{V-IAI-3S} τσβαυτοιςG846{P-DPM} ενG1722{PREP} τηG3588{T-DSF} διδαχηG1322{N-DSF} αυτουG846{P-GSM} αελεγενG3004{V-IAI-3S} βλεπετεG991{V-PAM-2P} αποG575{PREP} τωνG3588{T-GPM} γραμματεωνG1122{N-GPM} τωνG3588{T-GPM} θελοντωνG2309{V-PAP-GPM} ενG1722{PREP} στολαιςG4749{N-DPF} περιπατεινG4043{V-PAN} καιG2532{CONJ} ασπασμουςG783{N-APM} ενG1722{PREP} ταιςG3588{T-DPF} αγοραιςG58{N-DPF} 39καιG2532{CONJ} πρωτοκαθεδριαςG4410{N-APF} ενG1722{PREP} ταιςG3588{T-DPF} συναγωγαιςG4864{N-DPF} καιG2532{CONJ} πρωτοκλισιαςG4411{N-APF} ενG1722{PREP} τοιςG3588{T-DPN} δειπνοιςG1173{N-DPN} 40οιG3588{T-NPM} κατεσθιοντεςG2719{V-PAP-NPM} ταςG3588{T-APF} οικιαςG3614{N-APF} τωνG3588{T-GPF} χηρωνG5503{N-GPF} καιG2532{CONJ} προφασειG4392{N-DSF} μακραG3117{A-APN} προσευχομενοιG4336{V-PNP-NPM} ουτοιG3778{D-NPM} αλημψονταιG2983{V-FDI-3P} τσβληψονταιG2983{V-FDI-3P} περισσοτερονG4053{A-ASN-C} κριμαG2917{N-ASN} 41καιG2532{CONJ} καθισαςG2523{V-AAP-NSM} τσβοG3588{T-NSM} τσβιησουςG2424{N-NSM} κατεναντιG2713{ADV} τουG3588{T-GSN} γαζοφυλακιουG1049{N-GSN} εθεωρειG2334{V-IAI-3S} πωςG4459{ADV} οG3588{T-NSM} οχλοςG3793{N-NSM} βαλλειG906{V-PAI-3S} χαλκονG5475{N-ASM} ειςG1519{PREP} τοG3588{T-ASN} γαζοφυλακιονG1049{N-ASN} καιG2532{CONJ} πολλοιG4183{A-NPM} πλουσιοιG4145{A-NPM} εβαλλονG906{V-IAI-3P} πολλαG4183{A-APN} 42καιG2532{CONJ} ελθουσαG2064{V-2AAP-NSF} μιαG1520{A-NSF} χηραG5503{N-NSF} πτωχηG4434{A-NSF} εβαλενG906{V-2AAI-3S} λεπταG3016{N-APN} δυοG1417{A-NUI} οG3739{R-NSN} εστινG2076{V-PXI-3S} κοδραντηςG2835{N-NSM} 43καιG2532{CONJ} προσκαλεσαμενοςG4341{V-ADP-NSM} τουςG3588{T-APM} μαθηταςG3101{N-APM} αυτουG846{P-GSM} αειπενG3004{V-2AAI-3S} τσβλεγειG3004{V-PAI-3S} αυτοιςG846{P-DPM} αμηνG281{HEB} λεγωG3004{V-PAI-1S} υμινG5213{P-2DP} οτιG3754{CONJ} ηG3588{T-NSF} χηραG5503{N-NSF} αυτηG3778{D-NSF} ηG3588{T-NSF} πτωχηG4434{A-NSF} πλειονG4119{A-ASN-C} παντωνG3956{A-GPM} αεβαλενG906{V-2AAI-3S} τσββεβληκενG906{V-RAI-3S} τωνG3588{T-GPM} αββαλλοντωνG906{V-PAP-GPM} τσβαλοντωνG906{V-2AAP-GPM} ειςG1519{PREP} τοG3588{T-ASN} γαζοφυλακιονG1049{N-ASN} 44παντεςG3956{A-NPM} γαρG1063{CONJ} εκG1537{PREP} τουG3588{T-GSN} περισσευοντοςG4052{V-PAP-GSN} αυτοιςG846{P-DPM} εβαλονG906{V-2AAI-3P} αυτηG846{P-NSF}G3778{D-NSF} δεG1161{CONJ} εκG1537{PREP} τηςG3588{T-GSF} υστερησεωςG5304{N-GSF} αυτηςG846{P-GSF} πανταG3956{A-APN} οσαG3745{K-APN} ειχενG2192{V-IAI-3S} εβαλενG906{V-2AAI-3S} ολονG3650{A-ASM} τονG3588{T-ASM} βιονG979{N-ASM} αυτηςG846{P-GSF}


Jamieson Fausset Brown Bible Commentary
 13   ENTANGLING QUESTIONS ABOUT TRIBUTE THE RESURRECTION, AND THE GREAT COMMANDMENT, WITH THE REPLIES--CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID, AND DENOUNCES THE SCRIBES. ( = Mat. 22:15-46; Luke 20:20-47). (Mark 12:13-40)
And they send unto him certain of the Pharisees--"their disciples," says Matthew (Matt 22:16); probably young and zealous scholars in that hardening school.
and of the Herodians--(See on Matt 12:14). In Luke 20:20 these willing tools are called "spies, which should feign themselves just [righteous] men, that they might take hold of His words, that so they might deliver Him unto the power and authority of the governor." Their plan, then, was to entrap Him into some expression which might be construed into disaffection to the Roman government; the Pharisees themselves being notoriously discontented with the Roman yoke.
Tribute to Cćsar (Mark 12:14-Mark 12:17).

 14   And when they were come, they say unto him, Master--Teacher.
we know that thou art true, and carest for no man; for thou regardest not the person of men, but teachest the way of God in truth--By such flattery--though they said only the truth--they hoped to throw Him off His guard.
Is it lawful to give tribute to Cćsar, or not?--It was the civil poll tax paid by all enrolled in the "census." See on Matt 17:25.

 15   Shall we give, or shall we not give? But he, knowing their hypocrisy--"their wickedness" (Matt 22:18); "their craftiness" (Luke 20:23). The malignity of their hearts took the form of craft, pretending what they did not feel--an anxious desire to be guided aright in a matter which to a scrupulous few might seem a question of some difficulty. Seeing perfectly through this,
He said unto them, Why tempt ye me?--"hypocrites!"
bring me a penny that I may see it--"the tribute money" (Matt 22:19).

 16   And they brought it. And he saith unto them, Whose is this image--stamped upon the coin.
and superscription?--the words encircling it on the obverse side.
And they said unto him, Cćsar's.

 17   And Jesus answering said unto them, Render to Cćsar the things that are Cćsar's--Putting it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare.
and to God the things that are God's--How much is there in this profound but to them startling addition to the maxim, and how incomparable is the whole for fulness, brevity, clearness, weight!
and they marvelled at him--"at His answer, and held their peace" (Luke 20:26), "and left Him, and went their way" (Matt 22:22).
The Resurrection (Mark 12:18-Mark 12:27).

 18   Then come unto him the Sadducees, which say there is no resurrection--"neither angel nor spirit" (Acts 23:7). They were the materialists of the day. See on Acts 23:6.
and they asked him, saying--as follows:

 19   Master, Moses wrote unto us-- (Deut 25:5).
If a man's brother die, and leave his wife behind him . . . And the seven had her, and left no seed: last of all the woman died also.

 23   In the resurrection therefore when they shall rise, &c.

 24   Do ye not therefore err, because ye know not the scriptures--regarding the future state.
neither the power of God?--before which a thousand such difficulties vanish.

 25   For when they shall rise from the dead, they neither marry, nor are given in marriage--"neither can they die any more" (Luke 20:36). Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease.
but are as the angels which are in heaven--In Luke (Luke 20:36) it is "equal unto the angels." But as the subject is death and resurrection, we are not warranted to extend the equality here taught beyond the one point--the immortality of their nature. A beautiful clause is added in Luke (Luke 20:36) --"and are the children of God"--not in respect of character, which is not here spoken of, but of nature--"being the children of the resurrection," as rising to an undecaying existence (Rom 8:21, Rom 8:23), and so being the children of their Father's immortality (1Tim 6:16).

 26   And as touching the dead, that they rise: have ye not read in the book of Moses--"even Moses" (Luke 20:37), whom they had just quoted for the purpose of entangling Him.
how in the bush God spake unto him--either "at the bush," as the same expression is rendered in Luke 20:37, that is, when he was there; or "in the [section of his history regarding the] bush." The structure of our verse suggests the latter sense, which is not unusual.
saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?-- (Exod 3:6).

 27   He is not the God of the dead, but the God of the living--not "the God of dead but [the God] of living persons." The word in brackets is almost certainly an addition to the genuine text, and critical editors exclude it. "For all live unto Him" (Luke 20:38) --"in His view," or "in His estimation." This last statement--found only in Luke--though adding nothing to the argument, is an important additional illustration. It is true, indeed, that to God no human being is dead or ever will be, but all mankind sustain an abiding conscious relation to Him; but the "all" here means "those who shall be accounted worthy to obtain that world." These sustain a gracious covenant relation to God which cannot be dissolved. (Compare Rom 6:10-Rom 6:11). In this sense our Lord affirms that for Moses to call the Lord the "GOD" of His patriarchal servants, if at that moment they had no existence, would be unworthy of Him. He "would be ashamed to be called their God, if He had not prepared for them a city" (Heb 11:16). It was concluded by some of the early Fathers, from our Lord's resting His proof of the Resurrection on such a passage as this, instead of quoting some much clearer testimonies of the Old Testament, that the Sadducees, to whom this was addressed, acknowledged the authority of no part of the Old Testament but the Pentateuch; and this opinion has held its ground even till now. But as there is no ground for it in the New Testament, so JOSEPHUS is silent upon it; merely saying that they rejected the Pharisaic traditions. It was because the Pentateuch was regarded by all classes as the fundamental source of the Hebrew religion, and all the succeeding books of the Old Testament but as developments of it, that our Lord would show that even there the doctrine of the Resurrection was taught. And all the rather does He select this passage, as being not a bare annunciation of the doctrine in question, but as expressive of that glorious truth out of which the Resurrection springs. "And when the multitude heard this" (says Matt 22:23), "they were astonished at His doctrine." "Then," adds Luke 20:39-Luke 20:40, "certain of the scribes answering said, Master, thou hast well said"--enjoying His victory over the Sadducees. "And after that they durst not ask Him any [question at all]"--neither party could; both being for the time utterly foiled.
The Great Commandment (Mark 12:28-Mark 12:34).
"But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together" (Matt 22:34).

 28   And one of the scribes--"a lawyer," says Matthew (Matt 22:35); that is, teacher of the law.
came, and having heard them reasoning together, and perceiving that he had answered them well, asked him--manifestly in no bad spirit. When Matthew (Matt 22:35) therefore says he came "tempting," or "trying him," as one of the Pharisaic party who seemed to enjoy the defeat He had given to the Sadducees, we may suppose that though somewhat priding himself upon his insight into the law, and not indisposed to measure his knowledge with One in whom he had not yet learned to believe, he was nevertheless an honest-hearted, fair disputant.
Which is the first commandment of all?--first in importance; the primary, leading commandment, the most fundamental one. This was a question which, with some others, divided the Jewish teachers into rival schools. Our Lord's answer is in a strain of respect very different from what He showed to cavillers--ever observing His own direction, "Give not that which is holy to the dogs, neither cast ye your pearls before swine; lest they trample them under their feet, and turn again and rend you" (Matt 7:6).

 29   And Jesus answered him, The first of all the commandments is--The readings here vary considerably. TISCHENDORF and TREGELLES read simply, "the first is"; and they are followed by MEYER and ALFORD. But though the authority for the precise form of the received text is slender, a form almost identical with it seems to have most weight of authority. Our Lord here gives His explicit sanction to the distinction between commandments of a more fundamental and primary character, and commandments of a more dependent and subordinate nature; a distinction of which it is confidently asserted by a certain class of critics that the Jews knew nothing, that our Lord and His apostles nowhere lay down, and which has been invented by Christian divines. (Compare Matt 23:23).
Hear, O Israel; the Lord our God is one Lord--This every devout Jew recited twice every day, and the Jews do it to this day; thus keeping up the great ancient national protest against the polytheisms and pantheisms of the heathen world: it is the great utterance of the national faith in One Living and Personal God--"ONE JEHOVAH!"

 30   And thou shalt--We have here the language of law, expressive of God's claims. What then are we here bound down to do? One word is made to express it. And what a word! Had the essence of the divine law consisted in deeds, it could not possibly have been expressed in a single word; for no one deed is comprehensive of all others embraced in the law. But as it consists in an affection of the soul, one word suffices to express it--but only one. Fear, though due to God and enjoined by Him, is limited in its sphere and distant in character. Trust, hope, and the like, though essential features of a right state of heart towards God, are called into action only by personal necessity, and so are--in a good sense, it is true, but still are properly--selfish affections; that is to say, they have respect to our own well-being. But LOVE is an all-inclusive affection, embracing not only every other affection proper to its object, but all that is proper to be done to its object; for as love spontaneously seeks to please its object, so, in the case of men to God, it is the native well spring of a voluntary obedience. It is, besides, the most personal of all affections. One may fear an event, one may hope for an event, one may rejoice in an event; but one can love only a Person. It is the tenderest, the most unselfish, the most divine of all affections. Such, then, is the affection in which the essence of the divine law is declared to consist.
Thou shalt love--We now come to the glorious Object of that demanded affection.
Thou shalt love the Lord, thy God--that is, Jehovah, the Self-Existent One, who has revealed Himself as the "I AM," and there is none else; who, though by His name JEHOVAH apparently at an unapproachable distance from His finite creatures, yet bears to thee a real and definite relationship, out of which arises His claim and thy duty--of LOVE. But with what are we to love Him? Four things are here specified. First, "Thou shalt love the Lord thy God"
with thy heart--This sometimes means "the whole inner man" (as Pro 4:23); but that cannot be meant here; for then the other three particulars would be superfluous. Very often it means "our emotional nature"--the seat of feeling as distinguished from our intellectual nature or the seat of thought, commonly called the "mind" (as in Phil 4:7). But neither can this be the sense of it here; for here the heart is distinguished both from the "mind" and the "soul." The "heart," then, must here mean the sincerity of both the thoughts and the feelings; in other words, uprightness or true-heartedness, as opposed to a hypocritical or divided affection. But next, "Thou shalt love the Lord thy God" with thy soul. This is designed to command our emotional nature: Thou shalt put feeling or warmth into thine affection. Further, "Thou shalt love the Lord thy God"
with thy mind--This commands our intellectual nature: Thou shalt put intelligence into thine affection--in opposition to a blind devotion, or mere devoteeism. Lastly, "Thou shalt love the Lord thy God"
with thy strength--This commands our energies: Thou shalt put intensity into thine affection--"Do it with thy might" (Eccl 9:10). Taking these four things together, the command of the Law is, "Thou shalt love the Lord thy God with all thy powers--with a sincere, a fervid, an intelligent, an energetic love." But this is not all that the Law demands. God will have all these qualities in their most perfect exercise. "Thou shalt love the Lord thy God," says the Law, "with all thy heart," or, with perfect sincerity; "Thou shalt love the Lord thy God with all thy soul," or, with the utmost fervor; "Thou shalt love the Lord thy God with all thy mind," or, in the fullest exercise of an enlightened reason; and "Thou shalt love the Lord thy God with all thy strength," or, with the whole energy of our being! So much for the First Commandment.

 31   And the second is like--"unto it" (Matt 22:39); as demanding the same affection, and only the extension of it, in its proper measure, to the creatures of Him whom we thus love--our brethren in the participation of the same nature, and neighbors, as connected with us by ties that render each dependent upon and necessary to the other.
Thou shall love thy neighbour as thyself--Now, as we are not to love ourselves supremely, this is virtually a command, in the first place, not to love our neighbor with all our heart and soul and mind and strength. And thus it is a condemnation of the idolatry of the creature. Our supreme and uttermost affection is to be reserved for God. But as sincerely as ourselves we are to love all mankind, and with the same readiness to do and suffer for them as we should reasonably desire them to show to us. The golden rule (Matt 7:12) is here our best interpreter of the nature and extent of these claims.
There is none other commandment greater than these--or, as in Matt 22:40, "On these two commandments hang all the law and the prophets" (see on Matt 5:17). It is as if He had said, "This is all Scripture in a nutshell; the whole law of human duty in a portable, pocket form." Indeed, it is so simple that a child may understand it, so brief that all may remember it, so comprehensive as to embrace all possible cases. And from its very nature it is unchangeable. It is inconceivable that God should require from his rational creatures anything less, or in substance anything else, under any dispensation, in any world, at any period throughout eternal duration. He cannot but claim this--all this--alike in heaven, in earth, and in hell! And this incomparable summary of the divine law belonged to the Jewish religion! As it shines in its own self-evidencing splendor, so it reveals its own true source. The religion from which the world has received it could be none other than a God-given religion!

 32   And the scribe said unto him, Well, Master--Teacher.
thou hast said the truth: for there is one God; and there is none other but he--The genuine text here seems clearly to have been, "There is one," without the word "God"; and so nearly all critical editors and expositors read.

 33   And to love him with all the heart . . . and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices--more, that is, than all positive institutions; thereby showing insight into the essential difference between what is moral and in its own nature unchangeable, and what is obligatory only because enjoined, and only so long as enjoined.

 34   And when Jesus saw that he answered discreetly--rather, "intelligently," or "sensibly"; not only in a good spirit, but with a promising measure of insight into spiritual things.
he said unto him, Thou art not far from the kingdom of God--for he had but to follow out a little further what he seemed sincerely to own, to find his way into the kingdom. He needed only the experience of another eminent scribe who at a later period said, "We know that the law is spiritual, but I am carnal, sold under sin": who exclaimed, "O wretched man that I am! Who shall deliver me?" but who added, "I thank God through Jesus Christ!" (Rom 7:14, Rom 7:24-Rom 7:25). Perhaps among the "great company of the priests" and other Jewish ecclesiastics who "were obedient to the faith," almost immediately after the day of Pentecost (Acts 6:7), this upright lawyer was one. But for all his nearness to the Kingdom of God, it may be he never entered it.
And no man after that durst ask any question--all feeling that they were no match for Him, and that it was vain to enter the lists with Him.
Christ Baffles the Pharisees Regarding David (Mark 12:35-Mark 12:37).

 35   And Jesus answered and said, while he taught in the temple--and "while the Pharisees were gathered together" (Matt 22:41).
How say the scribes that Christ is the son of David?--How come they to give it out that Messiah is to be the son of David? In Matthew (Matt 22:42), Jesus asks them, "What think ye of Christ?" or of the promised and expected Messiah? "Whose son is He [to be]? They say unto Him, The son of David." The sense is the same. "He saith unto them, How then doth David in spirit call Him Lord?" (Matt 22:42-Matt 22:43).

 36   For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool-- (Ps 110:1).

 37   David therefore himself calleth him Lord; and whence is he then his son?--There is but one solution of this difficulty. Messiah is at once inferior to David as his son according to the flesh, and superior to him as the Lord of a kingdom of which David is himself a subject, not the sovereign. The human and divine natures of Christ, and the spirituality of His kingdom--of which the highest earthly sovereigns are honored if they be counted worthy to be its subjects--furnish the only key to this puzzle.
And the common people--the immense crowd.
heard him gladly--"And no man was able to answer Him a word; neither durst any man from that day forth ask Him any more questions" (Matt 22:46).
The Scribes Denounced (Mark 12:38-Mark 12:40).

 38   And he said unto them in his doctrine--rather, "in His teaching"; implying that this was but a specimen of an extended discourse, which Matthew gives in full (Mat. 23:1-39). Luke says (Luke 20:45) this was "in the audience of all the people said unto His disciples."
Beware of the scribes, which love--or like.
to go in long clothing--(see on Matt 23:5).
and love salutations in the market-places,

 39   And the chief seats in the synagogues, and the uppermost rooms--or positions.
at feasts--On this love of distinction, see on Luke 14:7; Matt 6:5.

 40   Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation--They took advantage of their helpless condition and confiding character to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much the "greater damnation" awaited them. (Compare Matt 23:33). A lifelike description this of the Romish clergy, the true successors of "the scribes."