Mark 12:41

Mark 12:41 in Multiple Translations

Berean Standard Bible BSB

As Jesus was sitting opposite the treasury, He watched the crowd putting money into it. And many rich people put in large amounts.

King James Version KJV

¶ And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.

American Standard Version ASV

And he sat down over against the treasury, and beheld how the multitude cast money into the treasury: and many that were rich cast in much.

Bible in Basic English BBE

And he took a seat by the place where the money was kept, and saw how the people put money into the boxes: and a number who had wealth put in much.

Free Bible Version FBV

Jesus sat down opposite the treasury collection box, watching people tossing in coins. Many of the rich were extravagantly throwing in a lot of money.

Geneva Bible 1599 GNV

And as Iesus sate ouer against the treasurie, he beheld how the people cast money into the treasurie, and many rich men cast in much.

Young's Literal Translation YLT

And Jesus having sat down over-against the treasury, was beholding how the multitude do put brass into the treasury, and many rich were putting in much,

World English Bible WEB

Jesus sat down opposite the treasury and saw how the multitude cast money into the treasury. Many who were rich cast in much.

Noah Webster Bible WBS

And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.

Douay-Rheims 1899 DRV

And Jesus sitting over against the treasury, beheld how the people cast money into the treasury, and many that were rich cast in much.

Translation for Translators T4T

Later, Jesus sat down in the Temple courtyard opposite the boxes in which people put offerings. As he was sitting there, he watched as all the people put money in the box. Many rich people put in large amounts of money.

Plain English Version PEV

Then Jesus sat down near the money box at God’s ceremony house, and he watched the people put money in the box to give it to God. Some rich people put in a lot of money.

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Berean Amplified Bible — Mark 12:41

BAB

Word Study

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Mark 12:41 Interlinear (Deep Study)

BIB

GRK και καθισας ο ιησους κατεναντι του γαζοφυλακιου εθεωρει πως ο οχλος βαλλει χαλκον εις το γαζοφυλακιον και πολλοι πλουσιοι εβαλλον πολλα

και kai G2532 and Conj

καθισας kathizō G2523 to seat Verb-AAP-NSM

ο ho G3588 the/this/who Art-NSM

ιησους Iēsous G2424 Joshua Noun-NSM

κατεναντι katenanti G2713 before Prep

του ho G3588 the/this/who Art-GSN

γαζοφυλακιου gazophulakion G1049 treasury Noun-GSN

εθεωρει theōreō G2334 to see/experience Verb-IAI-3S

πως pōs G4459 how?! Adv

ο ho G3588 the/this/who Art-NSM

οχλος ochlos G3793 crowd Noun-NSM

βαλλει ballō G906 to throw: throw Verb-PAI-3S

χαλκον chalkos G5475 copper/bronze/coin Noun-ASM

εις eis G1519 toward Prep

το ho G3588 the/this/who Art-ASN

γαζοφυλακιον gazophulakion G1049 treasury Noun-ASN

και kai G2532 and Conj

πολλοι polus G4183 much Adj-NPM

πλουσιοι plousios G4145 rich Adj-NPM

εβαλλον ballō G906 to throw: throw Verb-IAI-3P

πολλα polus G4183 much Adj-APN

Greek Word Study

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Greek Word Reference — Mark 12:41

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

καθισας kathizō G2523 "to seat" Verb-AAP-NSM

The Greek word for to seat or to set, used in Matthew 5:1 and many other places to describe Jesus sitting down to teach. It can also mean to appoint or to settle, and is often used to describe people sitting or being seated in a place of authority. This word is commonly used in the New Testament to describe various scenes and settings.

Definition: καθ-ίζω [in LXX chiefly for יָשַׁב ;] __1. causal, to make to sit down, set, appoint: Act.2:30, 1Co.6:4, Eph.1:20. __2. Intrans., to sit down, be seated, sit: Mat.5:1, Mrk.9:35, Luk.7:15, Jhn.8:2, al.; with inf. tel., 1Co.10:7; before εἰς, 2Th.2:4; ἐπί, with accusative, Mrk.11:2, Jhn.12:14; id. with genitive, Jhn.19:13, Act.12:21; ὧδε, Mrk.14:32; αὐτοῦ, Mat.26:36; ἐν δεξιᾷ, Heb.1:3; ἐκ δεξιῶν, Mat.20:21, 23; ἐν, Rev.3:21; καθίσας pleonastic (M, Pro.14:1-35; Dalman, Words, 22), Mat.13:48, Luk.5:3 14:31 16:6; of settling in a place (ἐς χωρίον, Thuc., iv, 93), before ἐν, Luk.24:49 (cf. ἀνα-, ἐπι-, παρα-, περι-, συν-καθίζω) (AS)

Usage: Occurs in 46 NT verses. KJV: continue, set, sit (down), tarry See also: 1 Corinthians 6:4; Luke 14:31; Hebrews 1:3.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιησους Iēsous G2424 "Joshua" Noun-NSM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

κατεναντι katenanti G2713 "before" Prep

Means directly opposite or before something, like standing face to face with God in Romans 4:17. It's used to describe a physical or spiritual position. In the Bible, it appears in Matthew 21:2 and Mark 11:2.

Definition: κατέναντι adv., [in LXX chiefly for נֶגֶד, פָּנִים, Gen.7:1, etc. ;] over against, opposite, before: ἡ, κ. κώμη, Luk.19:30; as prep., with genitive, Mat.21:2 27:24 (ἀπ-, WH, mg.), Mrk.11:2 12:41 (ἀπ-, WH, mg.) Mrk.13:3; metaphorically, before, before θεοῦ, Rom.4:17, 2Co.2:17 12:19.† (AS)

Usage: Occurs in 5 NT verses. KJV: before, over against See also: Luke 19:30; Mark 12:41; Romans 4:17.

του ho G3588 "the/this/who" Art-GSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γαζοφυλακιου gazophulakion G1049 "treasury" Noun-GSN

A treasury is a place where money is kept, like a temple treasury. In the Bible, it refers to a court in the temple for collection boxes, as seen in Mark 12:41 and Luke 21:1.

Definition: γαζο-φυλάκιον, -ου, τό (γάζα, φυλακή), [in LXX chiefly for לִשְׁכָּה, נִשְׁכָּה (4Ki.23:11, al.), once for גְּנָזִים (Est.3:9); το͂ γ., τᾶ γ., of a temple treasury, Neh.10:37, 2Ma.3:6, al. ;] treasury: also, apparently, the trumpet-shaped chests into which the peoples' temple-offerings were thrown (DB, iv, 96; DCG, ii, 748): Mrk.12:41, 43 Luk.21:1, Jhn.8:20.† (AS)

Usage: Occurs in 4 NT verses. KJV: treasury See also: John 8:20; Mark 12:41; Mark 12:43.

εθεωρει theōreō G2334 "to see/experience" Verb-IAI-3S

To see or experience something means to discern or acknowledge it, as seen in John 6:40 and Acts 3:16. This Greek word is about perceiving or understanding something, whether physically or spiritually. It is used to describe a deep level of awareness or insight.

Definition: θεωρέω, -ῶ (θεωρός, a spectator, θεάομαι) [in LXX chiefly for רָאָה, חָזָה ;] (present and imperfect only, exc. Jhn.7:3 (fut.), Mat.28:1, Luk.23:48, Jhn.8:51, Rev.11:12 (aor.); El., § 24); __1. (cl.), to look at, gaze, behold: absol., Mat.27:55, Mrk.15:40, Luk.23:35; before πῶς, Mrk.12:41; ποῦ, Mrk.15:47; with accusative of person(s), Jhn.6:40, 62 12:45 16:10-19, Act.3:16 20:38 25:24, Rev.11:11-12; id. with ptcp., Mrk.5:15, Luk.10:18, Jhn.6:19 10:12 20:12, 14, 1Jn.3:17; with accusative of thing(s), Mat.28:1, Luk.14:29 21:6 23:48, Jhn.2:23 6:2 7:3, Act.4:13 8:13; id. with ptcp., Jhn.20:6, Act.7:56 10:11; before ὅτι, Act.19:26. __2. In popular lang. (Kennedy, Sources, 155; EL, § 24, see word ὁρᾶν), in present and imperfect = ὁράω, to see, perceive, discern: before ὅτι, Mrk.16:4, Jhn.4:19 12:19, Act.19:26 27:10; πόσαι, Act.21:20; πηλίκος, Heb.7:4; with accusative of thing(s), Mrk.5:38; id. with ptcp., Act.17:16 28:6; with accusative of person(s), Mrk.3:11, Jhn.14:19, Act.9:7 17:22; πνεῦμα, Luk.24:37; τὸ π., Jhn.14:17; before ὅτι, Jhn.9:8; with ptcp., Luk.24:39. __3. Hebraistically, to experience, partake of: τ. θάνατον, Jhn.8:51 (cf. Psa.89:49); τ. δόξαν, Jhn.17:24 (cf. ἀνα-, παρα-θερρέω).† (AS)

Usage: Occurs in 55 NT verses. KJV: behold, consider, look on, perceive, see See also: 1 John 3:17; John 14:17; Hebrews 7:4.

πως pōs G4459 "how?!" Adv

How is a question about the way something is done, as in Matthew 12:29, or an exclamation of surprise, like how much something is.

Definition: πῶς, interrog. adv., correl. of ὅπως, __1. prop., in direct questions, how?: with indic., Mat.12:29, Mrk.3:23, Luk.11:18, Jhn.3:4, al.; καὶ π., Mrk.4:13, Luk.20:44; π. οὖν, Mat.12:26; π. οὐ, Mat.16:11, Luk.12:56; in deliberative questions (cf. Bl., §64, 6), with subjc., Mat.23:33 26:54; π. οὖν, Rom.10:14; π. δέ, Rom.10:14, 15; before ἄν, with optative, Act.8:31. __2. As sometimes in cl. but more frequently and increasingly so in late writers (see WM, §57, 2; Bl., §70, 2; Thumb, MGr., 192; Jannaris, Gr., App., vi, 13f.), = ὅπως, ὥς; __(a) in indirect discourse: with indic., Mat.6:28, Mrk.12:41, Luk.8:36, Jhn.9:15, Act.9:27, al.; with subjc., Mrk.11:18, Luk.12:11; __(b) in exclamations: Mat.21:20, Mrk.10:23, 24 Luk.12:50 18:24, Jhn.11:36. (AS)

Usage: Occurs in 104 NT verses. KJV: how, after (by) what manner (means), that See also: 1 Corinthians 3:10; Luke 8:18; Hebrews 2:3.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

οχλος ochlos G3793 "crowd" Noun-NSM

A crowd is a large group of people, like in Matthew 5:1 where Jesus taught the crowd. It can also refer to a riot or a class of people.

Definition: ὄχλος, -ου, ὁ, [in LXX for הָמוֹן (chiefly in Da TH), קָהָל ,חַיִל, etc. ;] __1. a moving crowd or multitude of persons, a throng: Mat.9:23, Mrk.2:4, Luk.5:1, Jhn.5:13, al.; pl., Mat.5:1, Mrk.10:1, Luk.3:7, and freq.; ὄ. ἱκανός, Mrk.10:46, al.; τοσοῦτος, Mat.15:33; οὐ μετ᾽ ὄχλου, Act.24:18; ἄτερ ὄχλου, Luk.22:6; πᾶς ὁ ὄ., Mat.13:2, Mrk.2:13, al.; ὄ. πολύς, Mat.20:29, Mrk.5:21, al.; ὁ πολὺς ὄ. (ὄ. π.), the populace, the common people, Mrk.12:37 (Swete, in l.; Field, Notes, 37), Jhn.12:9 (Westc, in l.). __2. (As also cl., opposite to δῆμος, which see, and cf. Tr., Syn., §xcviii), the populace, the common people (cf. ὁ πολὺς ὄ., supr.), Mat.14:5 21:26, Mrk.12:12, Jhn.7:12b; so with contempt (cl.), Jhn.7:49. In a more general sense, a multitude: with genitive, ὀνομάτων (see: ὀ.), Act.1:15; μαθητῶν, Luk.6:17, al. (AS)

Usage: Occurs in 169 NT verses. KJV: company, multitude, number (of people), people, press See also: Acts 1:15; Mark 3:9; Revelation 7:9.

βαλλει ballō G906 "to throw: throw" Verb-PAI-3S

To throw something with force, as seen in Matthew 4:18 and 10:34, where Jesus talks about throwing a net and a sword. It can also mean to pour or lay something down. In the Bible, it is used in various contexts, including throwing out demons or laying down one's life.

Definition: βάλλω, [in LXX for נפל, שׂום, ידד, etc. ;] prop., of a weapon or missile; then generally, of things and persons, lit. and metaphorically, to throw, cast, put, place: with accusative, before εἰς, Mat.4:18, and frequently ἐπί, Mat.10:34; κάτω, Mat.4:6; ἔξω, Mat.5:13; ἀπό, Mat.5:29; ἐκ, Mrk.12:44; δρέπανον, Rev.14:19; μάχαιραν, Mat.10:34; κλῆρον, Mat.27:35; of fluids, to pour: Mat.9:17, Jhn.13:5; pass., to be laid, to lie ill: Mat.9:2; ἐβλήθη (timeless aor., M, Pr., 134), Jhn.15:6; intrans., to rush (Bl., §53, 1): Act.27:14. Metaphorical, β. εἰς τ. καρδίαν, Jhn.13:2 (cf. usage in π., without idea of violence; also of liquids; MM, Exp., x; see also Cremer, 120, 657; cf. ἀμφι-, ἀνα-, ἀντι-, ἀπο-, δια-, ἐκ-, ἐμ-, παρ-εμ-, ἐπι-, κατα-, μετα-, παρα-, περι-, προ-, συμ-, ὑπερ-, ὑπο-βάλλω). (AS)

Usage: Occurs in 108 NT verses. KJV: arise, cast (out), X dung, lay, lie, pour, put (up), send, strike, throw (down), thrust See also: 1 John 4:18; Mark 15:24; James 3:3.

χαλκον chalkos G5475 "copper/bronze/coin" Noun-ASM

Copper, bronze, or a coin made of it, as seen in 1 Corinthians 13:1 and Revelation 18:12. It can also refer to money, like in Matthew 10:9.

Definition: χαλκός, -oῦ, ὁ [in LXX chiefly for נְחֹשֶׁת ;] copper: 1Co.13:1, Rev.18:12; by meton., of copper coin, Mat.10:9, Mrk.6:8 12:41.† (AS)

Usage: Occurs in 5 NT verses. KJV: brass, money See also: 1 Corinthians 13:1; Mark 12:41; Revelation 18:12.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γαζοφυλακιον gazophulakion G1049 "treasury" Noun-ASN

A treasury is a place where money is kept, like a temple treasury. In the Bible, it refers to a court in the temple for collection boxes, as seen in Mark 12:41 and Luke 21:1.

Usage: Occurs in 4 NT verses. KJV: treasury See also: John 8:20; Mark 12:41; Mark 12:43.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

πολλοι polus G4183 "much" Adj-NPM

This word means much or many, and is used to describe things like large crowds, as in Mark 5:24, or a great amount of time, as in Matthew 25:19. It emphasizes the magnitude of something.

Definition: πολύς, πολλή, πολύ, [in LXX chiefly for רַב and cognate forms ;] __1. as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Act.11:21; ὄχλος, Mrk.5:24; θερισμός, Mat.9:37; χόρτος, Jhn.6:10; χρόνος, Mat.25:19; γογγυσμός, Jhn.7:12; πόνος, Col.4:13; δόξα, Mat.24:30; σιγή, Act.21:40; pl., προφῆται, Mat.13:17; ὄχλοι, Mat.4:25; δαιμόνια, Mrk.1:34; δυνάμεις, Mat.7:22, __2. As subst., pl. masc, πολλοί, many (persons): Mat.7:22, Mrk.2:2, al.; with genitive partit., Mat.3:7, Luk.1:16, al.; before ἐκ, Jhn.7:31, Act.17:12; with art., οἱ π., the many, Mat.24:12, Rom.12:5, 1Co.10:17, 33 2Co.2:17; opposite to ὁ εἶς (Lft., Notes, 291), Rom.5:15, 19; neut. pl., πολλά: Mat.13:3, Mrk.5:26, al.; accusative with adverbial force, Mrk.1:45, Rom.16:6 (Deiss., LAE, 317), 1Co.16:12, Jas.3:2, al.; neut. sing., πολύ: Luk.12:48; adverbially, Mrk.12:27, al.; πολλοῦ (genitive pret.), Mat.26:9; with compar. (Bl., §44, 5), π. σπουδαιότερον, 2Co.8:22; πολλῷ πλείους, Jhn.4:41. Compar., πλείων, neut., πλεῖον and πλέον (see WH, App., 151), pl., πλείονες, -ας, -α, contr., πλείους, -ω (cf. Mayser, 69), more, greater; __1. as adj.: Jhn.15:2, Act.18:2o, Heb.3:3; before παρά, Heb.11:4 (cf. Westc, in l. Was ΠΛΙΟΝΑ here a primitive error for ΗΔΙΟΝΑ ?); pi., Act.13:31, al.; with genitive compar., Mat.21:36; with num. (ἤ of comp. omitted), Act.4:22 24:11, al. __2. As subst., οἱ π., the greater number: Act.10:32 27:12, 1Co.10:5 15:6; also (Bl., §44, 3) others, more, the more: 2Co.2:6 4:15, Php.1:14; πλείονα, Luk.11:53; πλειον, πλέον, Mat.20:10, 2Ti.3:9; with genitive comp., Mk 12:43, Luk.21:3; π. Ἰωνᾶ ὧδε, Mat.12:41; adverbially, Act.4:17 20:9 24:4. __3. As adv., πλεῖον: before ἤ, Luk.9:13; with genitive comp., Mat.5:20; πλείω: with num., Mat.26:53. Superl., πλεῖστος, -η, -ον, __(a) prop., most: Mat.11:20 21:8; adverbially, τὸ π., 1Co.14:27; __(b) elative (M, Pr., 79), very great: ὄχλος π., Mrk.4:1. (AS)

Usage: Occurs in 386 NT verses. KJV: abundant, + altogether, common, + far (passed, spent), (+ be of a) great (age, deal, -ly, while), long, many, much, oft(-en (-times)), plenteous, sore, straitly See also: 1 Corinthians 1:26; Acts 23:21; 1 Peter 1:3.

πλουσιοι plousios G4145 "rich" Adj-NPM

In the Bible, this word means being rich or wealthy, like the rich man in Luke 18:25. It can also mean having a lot of something, like God's mercy in Ephesians 2:4. This idea appears in Matthew 27:57 and Luke 12:16.

Definition: πλούσιος, -α, -ον (πλοῦτος), [in LXX chiefly for עָשִׁיר ;] rich, wealthy: Mat.27:57, Luk.12:16 14:12 16:1, 19 18:23 19:2. Substantively, ὁ π., Luk.16:21-22, Jas.1:10-11; oἱ π., Luk.6:24 21:1, 1Ti.6:17, Jas.2:6 5:1, Rev.6:15 13:16; anarth., a rich man, Mat.19:23-24, Mrk.10:25 12:41, Luk.18:25. Metaphorical, of God, ἐν ἐλέει (= cl., with genitive, dative), Eph.2:4; of Christ, 2Co.8:9; of Christians, Rev.2:9 3:17; ἐν πίστει, Jas.2:5.† (AS)

Usage: Occurs in 28 NT verses. KJV: rich See also: 1 Timothy 6:17; Luke 16:22; James 1:10.

εβαλλον ballō G906 "to throw: throw" Verb-IAI-3P

Usage: Occurs in 108 NT verses. KJV: arise, cast (out), X dung, lay, lie, pour, put (up), send, strike, throw (down), thrust See also: 1 John 4:18; Mark 15:24; James 3:3.

πολλα polus G4183 "much" Adj-APN

This word means much or many, and is used to describe things like large crowds, as in Mark 5:24, or a great amount of time, as in Matthew 25:19. It emphasizes the magnitude of something.

Study Notes — Mark 12:41

Show Verse Quote Highlights

Context
Cross References
Mark 12:41 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Mark 12:41
Jamieson-Fausset-Brown on Mark 12:41
Matthew Poole's Commentary on Mark 12:41
Trapp's Commentary on Mark 12:41
Ellicott's Commentary on Mark 12:41
Adam Clarke's Commentary on Mark 12:41
Cambridge Bible on Mark 12:41
Barnes' Notes on Mark 12:41
Whedon's Commentary on Mark 12:41
Sermons on Mark 12:41

Context — The Widow’s Offering

39and to have the chief seats in the synagogues and the places of honor at banquets. 40They defraud widows of their houses, and for a show make lengthy prayers. These men will receive greater condemnation.”

41As Jesus was sitting opposite the treasury, He watched the crowd putting money into it. And many rich people put in large amounts.

42Then one poor widow came and put in two small copper coins, which amounted to a small fraction of a denarius. 43Jesus called His disciples to Him and said, “Truly I tell you, this poor widow has put more than all the others into the treasury.

Cross References

	Reference	Text (BSB)
1	Luke 21:1–4	Then Jesus looked up and saw the rich putting their gifts into the treasury, and He saw a poor widow put in two small copper coins. “Truly I tell you,” He said, “this poor widow has put in more than all the others. For they all contributed out of their surplus, but she out of her poverty has put in all she had to live on.”
2	2 Kings 12:9	Then Jehoiada the priest took a chest, bored a hole in its lid, and set it beside the altar on the right side as one enters the house of the LORD. There the priests who guarded the threshold put all the money brought into the house of the LORD.
3	John 8:20	He spoke these words while teaching in the temple courts, near the treasury. Yet no one seized Him, because His hour had not yet come.
4	Matthew 27:6	The chief priests picked up the pieces of silver and said, “It is unlawful to put this into the treasury, since it is blood money.”

Mark 12:41 Summary

This verse shows Jesus watching people put money into the treasury, and many rich people gave large amounts, but Jesus was looking for something more than just big donations. He wanted to see people giving with a willing and generous heart, as He taught in 2 Corinthians 9:7. In this scene, Jesus is setting the stage for a lesson on true giving, which He would illustrate with the example of a poor widow in the next verses, Mark 12:42-43. By observing Jesus' actions, we can learn to focus on the heart behind our giving, rather than just the amount we give, and trust in God's promise to provide for us, as stated in Matthew 6:33.

Frequently Asked Questions

Why was Jesus watching the crowd put money into the treasury?

Jesus was watching to observe the hearts of the people, as He often did, to see their motivations and intentions, much like He did in Matthew 9:4 when He knew the thoughts of the scribes.

What is the significance of the treasury in this context?

The treasury was a place where people put their offerings, and Jesus was sitting opposite it to see how people were giving, as mentioned in Mark 12:41, which leads to a lesson on true giving in Mark 12:43-44.

How does this verse relate to the preceding verses about the scribes?

The preceding verses, Mark 12:38-40, describe the scribes who defraud widows, and Jesus' observation of the crowd putting money into the treasury may be a contrast to the scribes' hypocrisy, highlighting the difference between outward appearances and true righteousness, as taught in Matthew 23:25-28.

What can we learn from the fact that many rich people put in large amounts?

We can learn that outward appearances of generosity do not necessarily reflect the heart, as Jesus would point out in the next verses, Mark 12:42-43, where a poor widow's small offering is considered more valuable than the large amounts given by the rich.

Reflection Questions

What are my motivations when I give to others or to God, and am I seeking recognition or truly seeking to honor Him?
How can I, like Jesus, look beyond outward appearances and see the heart of the matter in my interactions with others?
In what ways can I apply the lesson of the treasury to my own life, being mindful of my giving and my heart's intentions, as taught in 2 Corinthians 9:6-7?
What are some ways I can cultivate a heart of true generosity, like the poor widow, and trust in God's provision, as promised in Philippians 4:19?

Gill's Exposition on Mark 12:41

And Jesus sat over against the treasury,.... the Arabic version reads, "at the door of the treasury"; the place where the chests stood, into which money was put for various uses: there were thirteen

Jamieson-Fausset-Brown on Mark 12:41

And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. For the exposition, see the notes at Luke 21:1-4.

Matthew Poole's Commentary on Mark 12:41

Ver. 41-44. This is the only piece of history in this chapter which we did not before meet with in Matthew. Luke hath this, . For the understanding of this history, both as to the letter and profitable instruction arising from it, we must know, that in the temple (where our Saviour now was) there was a treasury, or rather treasuries. And famous Dr. Lightfoot said, there were treasure chambers, called Lesacoth, and thirteen treasure chests, called Shopheroth, all called by the general name of Corban or Corbonah. Two of these chests were for the half shekel, which every Israelite was to pay according to the law, ,13. There were eleven more, the inscription upon which showed what money should be put there. 1. For the price of the two turtle doves, or two young pigeons. 2. For the burnt offering of birds. 3. For the money offered to buy wood for the altar. 4. For those who gave money to buy frankincense. 5. For those who offered gold for the mercy seat. 6. For the residue of the money for the sin offering. 7. For the residue of the money for a trespass offering. 8. For the residue of an offering of birds. 9. For the surplus of a Nazarite’ s offering. 10. For the residue of a leper’ s trespass offering. 11. For whosoever would offer an offering of the herd. The Israelites, tied to their several offerings, were not tied to provide them themselves, but they might bring sums of money, with which the priests provided them, and if there were a surpulsage, it was put into one or other of these chests. These chests were placed in that part of the temple which was called the court of the women, not because none but women might come there, but because women might go no further, as the court of the Gentiles (into which Jews came) was so called because the Gentiles might go no further. Our Lord so sat, as he observed men come and put their offerings into one of these chests. He saw many Jews that were rich casting in much money of silver, or gold, or brass, though brass money was most in use. Amongst others a poor widow came; she threw in two mites, which make a farthing. As to the value of what she threw in, let us hear the learned Dr. Lightfoot in his Temple Service, chapter 19. “ The weight of the piece of silver mentioned in the law, was three hundred and twenty barley corns. The wise men added to it, and made it four hundred and eighty-four middle barley corns. This made four Denarii; each Denarius made six Meahs, which in Moses’ s time was called a Gerah. The Meah made two Pondions; the Pondion made two Issarines or Assariusses.

Trapp's Commentary on Mark 12:41

41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. Ver. 41. And beheld] He still sits and seeth the condition, gift, and mind of every almsgiver; and weighs all, not by the worth of the gift, but by the will of the giver. Lycurgus enjoined the Lacedaemonians to offer small sacrifices. For God, said he, respects more the internal devotion than the external oblation. How the people cast money] χαλκον, brass; the worst was thought good enough for God and his poor. Something men will do, but as little as they can.

Ellicott's Commentary on Mark 12:41

(41) And Jesus sat over against the treasury.—The narrative that follows is found in St. Luke also, but not in St. Matthew. The word used is not the “Corban” of Matthew 27:6, and is, perhaps, more definitely local. The treasure-chamber of the Temple would receive the alms which were dropped into the trumpet-shaped vessels that stood near the entrance for the purpose of receiving them, but they probably contained also the cups and other implements of gold and silver that were used in the Temple ritual. Cast money into.—The word indicates primarily copper or bronze coin, but probably, like the French argent, had acquired a wider range of meaning.

Adam Clarke's Commentary on Mark 12:41

Verse 41. Cast money into the treasury] It is worthy of observation, that the money put into the treasury, even by the rich, is termed by the evangelist χαλκον, brass money, probably that species of small brass coin which was called פרוטה prutah among the Jews, two of which make a farthing, and twenty-four an Italian assarius, which assarius is the twenty-fourth part of a silver penny. We call this, mite, from the French, miete, which signifies a crumb, or very small morsel. The prutah was the smallest coin in use among the Jews: and there is a canon among the rabbins that no person shall put less than two prutahs into the treasury. This poor widow would not give less, and her poverty prevented her from giving more. And whereas it is said that many rich persons cast in MUCH, πολλα, (many,) this may only refer to the number of the prutahs which they threw in, and not to the value. What opinion should we form of a rich man, who, in a collection for a public charity, only threw in a handful of halfpence? See Lu 21:1, and See Clarke on Matthew 5:26. The whole of this account is lacking in Matthew. Another proof that Mark did not abridge him. Let us examine this subject a little more closely: Jesus prefers the widow's two mites to all the offerings made by the rich. In the preceding account, Mr 12:41, it is said Jesus beheld how the people cast money into the treasury. To make this relation the more profitable, let us consider Christ the observer and judge of human actions. I. Christ the observer. 1. Christ observes all men and all things: all our actions are before his eyes, what we do in public and what we do in private are equally known unto him. 2. He observes the state and situation we are in: his eye was upon the abundance of the rich who had given much; and he was well acquainted with the poverty and desolate state of the widow who had given her all, though that was but little in itself. What an awful thought for the rich! "God sees every penny I possess, and constantly observes how I lay it out." What a comfortable thought for the poor and desolate! The eye of the most merciful and bountiful Jesus continually beholds my poverty and distress, and will cause them to work for my good. 3. Christ sees all the motives which lead men to perform their respective actions; and the different motives which lead them to perform the same action: he knows whether they act through vanity, self-love, interest, ambition, hypocrisy, or whether through love, charity, zeal for his glory, and a hearty desire to please him. 4. He observes the circumstances which accompany our actions; whether we act with care or negligence, with a ready mind or with reluctance. 5.

Cambridge Bible on Mark 12:41

41–44. The Widow’s Mite 41. And Jesus sat] In perfect calm and quiet of spirit after all the fierce opposition of this “day of Questions.” the treasury] This treasury, according to the Rabbis, consisted of thirteen brazen chests, called “trumpets”, because the mouths through which the money was cast into the chest were wide at the top and narrow below. They stood in the outer “Court of the Women.” “Nine chests were for the appointed temple-tribute, and for the sacrifice-tribute, that is, money-gifts instead of the sacrifices; four chests for freewill-offerings, for wood, incense, temple-decoration, and burnt-offerings.” Lightfoot, Hor. Heb. beheld] The imperfect tense in the original implies that He continued watching and observing the scene. “Christus in hodierno quoque cultu spectat omnes.” Bengel. how the people] “Before the Passover, freewill offerings in addition to the temple-tax were generally presented.” Lange.

Barnes' Notes on Mark 12:41

Sat over against - Opposite to, in full sight of. The treasury - This was in the court of the women. See the notes at Matthew 21:12.

Whedon's Commentary on Mark 12:41

41. Jesus sat over against the treasury — The successive contests with rulers, Herodians, Pharisees, Sadducees, are scarce concluded, and the rage of his enemies like a fire is burning.

Sermons on Mark 12:41

	Sermon	Description
	(Covenant Word Ministries) Hell! by Keith Daniel	In this sermon, the preacher addresses the belief held by many that life ends with death and there is no purpose or accountability beyond that. He emphasizes the shock that awaits
	Testimony - Part 11 by Jackie Pullinger	In this sermon, the speaker emphasizes the importance of giving to those in need. He shares a personal story of giving money to a woman named Jackie and expresses his desire to do
	What Is Faith by Manley Beasley	In this sermon, the preacher emphasizes the importance of giving and how it aligns with God's word. He encourages the congregation to give generously, not just what they can afford
	A Message for Those Who Have Little Left to Give by Carter Conlon	This sermon emphasizes the significance of giving to God, even when we feel like we have little left to offer. It highlights the story of the poor widow who gave all she had, demon
	Mark by Zac Poonen	In this sermon, the preacher discusses various passages from the book of Mark in the Bible. He emphasizes the importance of giving cheerfully and sacrificially, using the example o
	Commited Persons by William MacDonald	In this sermon, the speaker emphasizes the importance of standing firm in one's principles and faith, even in the face of persecution and adversity. He uses the example of the thre
	A Sacrifice Like a Perfume by Zac Poonen	This sermon emphasizes the importance of sacrificial giving and worshiping God with a fragrant aroma, focusing on the story of the widow's offering in Mark 12. It challenges believ