Text:

After euaggelion ‘gospel’ Textus Receptus has tēs basileias, ‘gospel of the kingdom of God,’ with considerable mss. support. Although ‘of the kingdom’ is rejected by Tischendorf, Nestle, Westcott and Hort, Vogels, Kilpatrick, Merk, Souter, Turner argues for its originality, in which he is followed by F. C. Grant. Considerable weight, notwithstanding mss. evidence, must be given Turner’s arguments: “the gospel of God” is far less probable, in Mark, than “the gospel of the kingdom of God.”

Exegesis:

meta de to paradothēnai ton Iōannēn ‘after John had been arrested’: an introductory temporal clause; ton Iōannēn ‘John’ is the subject of the passive infinitive to paradothēnai ‘to be arrested.’ A free translation could be ‘after the arrest of John.’

paradidōmi (20 times in Mark): ‘hand over,’ ‘turn over,’ ‘give up a person’; as a technical term of police and courts, ‘hand over into (the) custody (of).’ Moulton & Milligan quote examples from the papyri with the meaning ‘deliver up’ to prison or judgment.

kērussōn ‘proclaiming’ (cf. v. 4).

euaggelion ‘the gospel’ in the technical, Christian sense: the contents of the Christian message (cf. v. 1).

tou theou ‘of God’ (omitting tēs basileias ‘of the kingdom’): the meaning is ‘the gospel proceeding from God’ (cf. Gould, Turner). The phrase to euaggelion tou theou ‘the gospel of God’ is called a “Pauline phrase” (cf. Rom. 1.1, 15.16, 2 Cor. 11.7, 1 Thess. 2.8, 9; cf. 1 Pet. 4.17). This observation has no bearing, however, on whether or not tēs basileias ‘of the kingdom’ should be read in this passage.

Translation:

Arrested may be translated in a number of different ways, depending upon the manner in which such an event is described in the language in question, e.g. ‘taken prisoner’ (Kpelle, Pamona, Javanese) or ‘put in jail’ (Balinese).

The verbs for come and go tend to create all sorts of confusion in translating, since the viewpoint of the writer is so differently interpreted in various languages. There is no help in the Greek at this point for the same verb erchomai may be rendered either ‘come’ or ‘go,’ though ‘come’ is the more usual meaning. However, Mark does not always preserve the same geographic orientation, for in 10.46 he speaks of ‘coming to Jericho.’ The systems of geographical orientation are, of course, quite different as one goes from one language to another. In some instances one is supposed to preserve the viewpoint of the position of the writer; in others, the position of the eye-witness, i.e. of Jesus’ disciples or followers. But whatever may be the type of orientation employed in indigenous narration, it is extremely important that one use this system, for otherwise the reader will be badly confused. In this particular instance, many languages require a verb meaning ‘to go,’ since the viewpoint of the writer is assumed to be that of a companion of Jesus, and hence Jesus would be going to a point away from the writer, rather than coming to a place where the writer was.

If one follows a Greek text omitting ‘of the kingdom,’ the relationship between ‘good news’ and ‘God’ is probably subjective. That is to say, this would be ‘the good news that comes from God,’ He being the source of the glad tidings (the possible interpretation ‘good news about God,’ though theoretically possible, is rather unlikely).

If, however, we include ‘of the kingdom’ the construction becomes distinctly objective (in the grammatical sense), for in this instance the text is certainly speaking about ‘the good news about the kingdom of God.’ But this expression is very difficult to translate in some languages, for there is simply no ready equivalent of ‘kingdom,’ as this is popularly understood. In the first place, most people do not have kings, but they almost always have rulers, chiefs, headmen, etc. In the second place, in so many societies there is not the emphasis upon geographical extension or territory which the English word kingdom seems to imply. However, this should not provide special difficulty, for in the Greek the central meaning of basileia is not the region, but the rule. In other words, the Greek word applies primarily to the fact of God’s rule, rather than the territory over which he governs. Once we understand these two principal limitations, it is not too difficult to construct a functional equivalent. For example, in San Blas Kuna the ‘kingdom of God’ is ‘God’s government,’ in Navajo ‘what God has charge of,’ in Laka ‘God’s commanding,’ in Tzeltal ‘the jurisdiction of God’ (in the sense of where God has the authority), in Highland Puebla Nahuatl ‘the leadership of God,’ in Wayuu ‘where God is chief,’ in Kekchí ‘power (or authority) of God,’ and in Javanese ‘the rule of God.’

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on the Gospel of Mark. (UBS Handbook Series). New York: UBS, 1961. For this and other handbooks for translators see here .

Text:

After the first kai ‘and’ Textus Receptus, Soden, Vogels and Kilpatrick add euthus ‘immediately,’ omitted by all other editions of the Greek text.

Exegesis:

sunēchthēsan (4.1; 5.21; 6.30; 7.1) ‘they were gathered together,’ ‘brought together,’ ‘collected’ (cf. episunagō in 1.33).

hōste mēketi chōrein ‘so as no longer to be room’: for the use of hōste with the infinitive of the verb to express result see 1.27.

chōrein (only here in Mark) ‘to have space for,’ ‘to hold,’ ‘to contain,’ ‘to be room (for).’

ta pros tēn thuran (cf. 1.33) ‘the (places, space) near (toward, about) the door’: the meaning is that such a crowd was gathered in the house and overflowing into the street, that not even on the street, near the door, was there room for any more people.

elalei (some 22 times in Mark) ‘he was speaking’: Revised Standard Version “preaching,” while not incorrect, is not completely consistent. It is better to reserve “preach” for kērussō ‘proclaim’ or euaggelizomai ‘preach the Gospel.’ The imperfect, describing action in progress, tells us what Jesus was doing when the paralytic was brought to him (next verse). Some translations join the last clause of this verse ‘and he was speaking the Word to them’ directly to the next verse: “And he was speaking to them the Word when…” (Moffatt, The Modern Speech New Testament, Manson, Berkeley).

ton logon ‘the word’ i.e. the Christian message, the Gospel; Lagrange “the good tidings of salvation.” Rather than “the word” it may be preferable to use capitalization – “the Word” or something similar. “The Message” would accurately convey the meaning (cf. 1.45 and Kilpatrick’s note on logos “word” in Mark, there referred to).

Translation:

The Greek verb translated were gathered together, though a passive in form, is generally best translated as an active, implying not that the people were brought, carried, or forced to come together by the actions of others, but that ‘they came together,’ or ‘crowded together.’

In some languages a verb implying the gathering of a crowd may require some statement as to the type of place in which such a gathering may occur. In this instance it is the home of Jesus.

The second clause may be rendered ‘so that there was no space for anyone else.’

About the door refers of course to the space outside the house, and the door is in this instance better taken as the opening (where a distinction is made – see 1.33), since obviously the door would be open at such a time.

Though laleō is a more colloquial term for ‘speaking,’ it is the combination with logon ‘word’ which gives it the strictly theological connotation of ‘preaching.’ The only equivalent of the word in many languages is ‘the good news.’ In Toraja-Sa’dan and Indonesian ‘the word of God’ must be used. Certainly this phrase means much more than merely ‘he was talking.’

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on the Gospel of Mark. (UBS Handbook Series). New York: UBS, 1961. For this and other handbooks for translators see here .

Exegesis:

ēkolouthei (cf. 1.18) ‘it was following’: here simply in a physical sense, and not as disciples.

ochlos polus (cf. v. 21) ‘a large crowd.’

sunethlibon (5.31; cf. thlibō 3.9) ‘pressed upon,’ ‘crowded about.’

Translation:

Note the importance of a paragraph break in the middle of this verse (cf. Revised Standard Version).

Followed is better translated in some languages as ‘went along with him,’ for ‘followed’ might give the idea of stringing out behind him.

Thronged may be translated as ‘kept pushing around him’ or ‘pushed in against him.’

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on the Gospel of Mark. (UBS Handbook Series). New York: UBS, 1961. For this and other handbooks for translators see here .

Text:

With the support of many early mss. Westcott and Hort have tēs thugatros autou Hērōdiados ‘his (i.e. Herod’s) daughter Herodias,’ instead of tēs thugatros autēs tēs Hērōdiados ‘the daughter of Herodias’ of all other editions of the Greek text. The textual problem is discussed in the commentaries; Lagrange admits the weight of the external evidence in favor of the Westcott and Hort text, but concludes: “It is a case where one is compelled to reject the best manuscripts.”

Exegesis:

autēs tēs Hērōdiados literally ‘of Herodias herself’: here, however, is probably another example of the same Semitic idiom observed in 1.7 hou … autou ‘whose … his’ in which the pronoun is redundant, expressing the same idea as the genitive case of the noun. It simply means ‘of Herodias.’

orchēsamenēs (only here in Mark) ‘dancing.’

ēresen (only here in Mark) ‘she pleased,’ ‘she delighted.’

tois sunanakeimenois (cf. 2.15) ‘those reclining (at meal) with him,’ i.e. ‘his guests.’

korasiō (cf. 5.41) ‘maiden,’ ‘girl.’

aitēson (6.23, 24, 25; 10.35, 38; 11.24; 15.8, 43) ‘ask (for something),’ ‘request.’

Translation:

Came in refers to her entry into the banquet room, i.e. ‘came into the room.’

Danced does not specify the type of dance, but in languages in which there are different words depending on the type of movements involved, one should choose a word which is most likely to fit this type of context – a stag party given by a notoriously sensuous ruler.

She pleased Herod … must be recast in some languages, ‘Herod and his guests were pleased with her.’

Girl is variously translated in different receptor languages, depending on the presumed age of Herodias’ daughter. The pleasure shown by Herod and his guests would seem to indicate that Salome was probably beyond puberty.

Ask is not the asking of questioning, but the asking of requesting. In Tzeltal the idiom is ‘ask me what you ask me,’ meaning ‘ask me for anything.’

Grant it may be rendered as ‘give it to you’ or ‘let you have it.’

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on the Gospel of Mark. (UBS Handbook Series). New York: UBS, 1961. For this and other handbooks for translators see here .

Text:

Instead of rantisōntai ‘they may sprinkle,’ read by Nestle, Westcott and Hort, Vogels, Merk, Lagrange, and Taylor, baptisōntai ‘they may bathe (themselves)’ is read by Textus Receptus, Tischendorf, Soden, Souter, and Kilpatrick. The manuscript evidence is fairly evenly divided: rantizō ‘sprinkle’ should be considered the “harder” reading.

At the end of the verse kai klinōn ‘and of beds’ is added by Textus Receptus, Soden, Vogels and Kilpatrick; the majority of modern editions of the Greek text, however, reject it.

Exegesis:

As Revised Standard Version indicates, vv. 3-4 are parenthetical. Unlike Revised Standard Version, however, v. 2 in Greek is the beginning of a sentence which is left incomplete: instead of v. 5 taking up the sentence and completing it, the incomplete sentence of v. 2 is left hanging, and v. 5 begins another (complete) sentence. It is not necessary in a translation, however, literally to reproduce the Greek grammatical constructions, especially if awkwardness is the result.

kai ap’ agoras ean mē rantisōntai ‘and from the market-place if they don’t sprinkle’: there are two main ways in which this admittedly obscure statement may be understood: (1) ‘when they come back from the market-place they do not eat unless they wash themselves’; thus American Standard Version, Revised Standard Version, Manson, Le Nouveau Testament. Version Synodale, O Novo Testamento de Nosso Senhor Jesus Cristo. Revisdo Autorizada (Zürcher Bibel adds, in brackets, die Hände); (2) ‘anything from the market-place they do not eat unless they sprinkle (or, ‘wash,’ depending on the text preferred) it.’ This is the translation preferred by Goodspeed, Moffatt, Williams: Lagrange, who argues for it, points out that vv. 3-4 thus refer to the ceremonial purification of the person, of the food, and of the dishes. While dogmatic finality is impossible, especially in light of the textual uncertainty of the main verb, it would appear that Lagrange’s arguments offer a reasonable explanation of the text, together with Black’s exposition of the Aramaic form underlying the Greek phrase.

It should be noticed that Translator’s New Testament offers another translation, one which lies between the two discussed above: ‘and they do not eat anything from the market place unless they wash themselves’ (understanding ap’ agoras as ‘something (brought) from the market-place’ and translating baptisōntai ‘wash themselves’).

ha parelabon kratein ‘which they received to hold on to’: a reference to other traditions, similar to the ones mentioned.

paralambanō (cf. 4.36) ‘receive’: here as the complement of paradidōmi ‘hand over’ of a tradition which is handed over by one generation and received by another.

krateō (cf. 1.31) ‘hold on to,’ ‘keep,’ ‘observe.’

baptismous potērion kai xestōn kai chalkiōn ‘washings of cups and pots and copper vessels.’

baptismos (only here in Mark) ‘washing’ (of dishes).

potērion (9.41; 10.38, 39; 14.23, 36) ‘cup,’ ‘drinking vessel.’

xestēs (only here in the N.T.) from the Latin sextarius ‘the sixth part of a modius’; in a general sense, as here, ‘pitcher,’ ‘pot,’ ‘jug,’ without any reference to size.

chalkiōn (only here in the N.T.) ‘copper vessel,’ or ‘kettle.’

Translation:

The market place is usually not difficult to translate, but in some instances certain local adaptations may be required, e.g. ‘the trading post,’ ‘the place of buying and selling,’ or ‘the place where provisions are bought.’

They should refer specifically to the Pharisees (and all the Jews), not to the elders.

Do not eat unless becomes in some languages ‘do not eat if they do not,’ ‘do not eat until they,’ or ‘eat only when they have.’

Purify themselves seems somewhat preferable as a base for translating ‘wash themselves,’ since whatever water was used – whether in sprinkling or bathing – had as a primary function the ceremonial purification of the person. Purification is described in various ways, e.g. ‘to become really clean’ (Huautla Mazatec), ‘to become not mixed,’ in the sense of contaminated (Mezquital Otomi), ‘to take away pollution’ (Loma (Liberia)).

Many other traditions which they observe may be rendered as ‘they keep doing many other things which their ancestors told them to do’ or ‘they follow their fathers in keeping many other customs.’

The washing of cups … is an appositional expression, identifying the content of the traditions. One must frequently reproduce this as a verb expression, especially in languages in which traditions may be translated as a verb phrase, e.g. ‘they wash cups and pots and bronze vessels.’

Where the people are unacquainted with bronze it has been customary to use a word ‘metal vessels’ or ‘metal containers.’

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on the Gospel of Mark. (UBS Handbook Series). New York: UBS, 1961. For this and other handbooks for translators see here .

Text:

apo ‘from’ is omitted by Textus Receptus, but included in all modern editions of the Greek text.

Instead of eisin ‘they are’ read by Nestle, Westcott and Hort, Kilpatrick, and Lagrange, hēkasin ‘they have come’ is preferred by Tischendorf, Soden, Souter, Merk, and Taylor; Textus Receptus and Vogels have hēkousi ‘they are come.’

Exegesis:

apolusō (cf. 6.36) ‘I should send away,’ ‘I should dismiss.’

nēsteis (only here in Mark) ‘hungry,’ ‘unfed,’ ‘without eating.’

eis oikon autōn (cf. 2.11; 5.19; 7.30) ‘to their homes.’

ekluthēsontai (only here in Mark) ‘they shall become weary,’ ‘they shall faint,’ ‘they shall give out.’

en tē hodō ‘in the road’: i.e. ‘on the way,’ ‘as they go (home).’

apo makrothen (cf. 5.6) ‘from afar,’ ‘from a distance.’

(If hēkasin ‘they have come’ is read – see above – it occurs only here in Mark, and means ‘be present,’ ‘have come’).

Translation:

Send them away hungry to their homes may require some realignment of constituent parts, e.g. ‘send them to their homes without their having eaten anything’ or ‘send them to their homes while they are still hungry.’

Faint on the way may be ‘collapse along the trail.’

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on the Gospel of Mark. (UBS Handbook Series). New York: UBS, 1961. For this and other handbooks for translators see here .