Exegesis:

euthus ‘immediately’: Taylor thinks no special emphasis is carried by the word here and Translator’s New Testament translates ‘then’ (see the note in 1.10).

emprosthen (9.2) ‘before,’ ‘in the presence of.’

existasthai (3.21; 5.42; 6.51) ‘to be astonished,’ ‘to be amazed’: Arndt & Gingrich note that this meaning of the verb existamai is peculiar to the Bible and (Greek) works influenced by it. In 3.21 it means ‘to be beside himself,’ ‘to be mad.’

doxazein (only here in Mark) ‘to glorify,’ ‘to praise,’ ‘to honor’: Moulton & Milligan quote examples of this use of the verb in the papyri. Taylor: “ascribing to God the splendour (doxa) due to His name.”

hoti ‘that’ is recitative, introducing direct speech.

oudepote (2.25) ‘at no time,’ ‘never.’

Translation:

Rose equals ‘stood up.’

Went out before them all may be translated ‘walked out while all saw him’ (Amganad Ifugao). The order of elements may also be changed to read ‘all the people saw him walk out.’ The reasons for such adaptations are largely determined by the rendering of before them. In some languages there are no equivalent prepositional constructions, and hence a verb expression is the only satisfactory parallel.

For amazed see 1.22 and 27. In this particular context, however, it may be useful to employ some other more appropriate idiom which may be generally used for indicating amazement, e.g. ‘they all opened their eyes’ (Central Mazahua).

Glory and the related word glorify occur in such a wide variety of Scriptural contexts and reflect in different languages such a diverse series of cultural settings that it is no wonder that these terms provide a number of complications. In general glorify (in the sense of glorifying God) is translated by two different types of expressions: (1) those which attribute praise to God, whether (a) directly as ‘to praise’ (Highland Totonac, Mitla Zapotec, Karre, Southern Bobo Madaré) or (b) indirectly in the form of direct discourse: ‘to say that God is very great’ (Central Tarahumara), ‘How good God is, they said’ (Tzotzil), and ‘they spoke about God as good’ (Tzeltal), and (2) those which introduce some special attribute as a significant feature of God’s glory, whether of appearance or position, e.g. ‘to give God a great name’ (Highland Puebla Nahuatl), ‘to give God highness’ (Kipsigis), ‘to take God out high,’ in the sense of ‘to exalt’ (Huautla Mazatec), ‘to make great, to exalt’ (Toraja-Sa’dan, Javanese), ‘to lift up God’s brightness’ (Kpelle), ‘to show God to be great’ (Central Pame), ‘to make God shine’ (Wayuu), ‘to make God’s name big’ (Huastec), and ‘to make God important’ (Isthmus Zapotec). However, in addition to these more usual types of expressions there are some rather strange idioms which are nevertheless entirely acceptable in certain languages; for example, in Guerrero Amuzgo to glorify God is ‘to wake God up.’

The last clause may be slightly adapted to fit indigenous forms of speech, e.g. ‘there never was a day when we saw this’ (Isthmus Zapotec) and ‘this kind of happening has never been seen’ (Shilluk, which requires a passive expression in this context).

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:

proskalesamenos (cf. 3.13) ‘calling,’ ‘summoning,’ ‘calling to oneself.’

en parabolais ‘in parables,’ ‘by means of parables,’ ‘in figurative language’: the phrase indicates the manner in which he spoke to them.

parabolē ‘parable,’ ‘figure,’ ‘comparison,’ ‘analogy,’ ‘illustration’: in the Septuagint parabolē translates mashal which covers a whole range of figurative language: ‘parables,’ ‘proverbs,’ ‘figures’ and even ‘riddles.’ The word appears 13 times in Mark: 3.23; 4.2, 10, 11, 13 (twice), 30, 33, 34; 7.17; 12.1, 12; 13.28. As a technical Christian term designating (in the Synoptics) Jesus’ customary form of teaching, parable serves as a translation in all these passages with the exception of two: 7.17, where “figure” (Goodspeed) or even “lesson” (Berkeley) better fits the context, and 13.28 where “illustration” or “lesson” (Revised Standard Version, The Modern Speech New Testament, Goodspeed) is meant.

satanas (cf. 1.13) ‘Satan,’ the ruler of the demons. The meaning is not that of one satan driving out another, but of Satan driving out himself. That is what Satan would be doing were he to drive out the demons who compose his empire (cf. Lagrange).

Translation:

Them is of uncertain reference in this passage, but taken literally in many languages it would mean only the scribes, the closest third person plural referent, other than the demons. Probably, however, one should make the reference more explicit by substituting ‘the people.’

In some languages there are quite good equivalents of parable, since such forms of expression are common. However, in other cases one must develop some type of expression which conveys the meaning implied by parable, without being too elaborate and detailed a definition. Such descriptive terms are of two types: (1) those which emphasize the nature of the parable as a comparison or illustration and (2) those which specify its use in teaching and instruction. The first type may be illustrated by ‘picture with words’ (Piro), ‘message in the manner of a comparison’ (Pamona), ‘comparison word’ (Highland Totonac, South Bolivian Quechua), ‘picture story’ (Tzeltal), ‘likeness word’ (Yucateco, Central Tarahumara), and ‘story which says like that’ (Cashibo-Cacataibo). The second type may be found in ‘story told for teaching’ (Chicahuaxtla Triqui, Goajiro), ‘story from which understanding comes’ (Navajo), ‘notice from which comes teaching’ (Conob).

In a number of languages a literal translation of Satan cast out Satan will imply that there are at least two Satans. In such a language one should translate ‘How can Satan cast himself out’ (Tzeltal, Huastec).

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:

kai ‘and’ (the first word): here with the meaning ‘but,’ ‘yet.’

anabainei (cf. 4.7) ‘it grows.’

meizon pantōn tōn lachanōn ‘bigger than all the shrubs’: as in the previous verse the comparative ‘bigger than’ is used with the meaning ‘biggest of.’ The neuter meizon ‘bigger’ is due either to sperma ‘the seed is bigger’ implied in the statement, or to tōn lachanōn ‘of the shrubs’ which follows.

lachanōn (only here in Mark) ‘vegetable,’ ‘edible garden herb’ .

poiei kladous megalous ‘it makes large branches.’

poieō here means ‘produce,’ ‘send out.’

klados (13.28) ‘branch,’ ‘limb.’

hōste dunasthai … kataskēnoun (for the construction see 1.27) ‘so that they (the birds) are able to live.’

kataskēnoō (only here in Mark) ‘live,’ ‘dwell,’ ‘settle’: of birds, ‘nest.’ The saying about the birds nesting in the shade reflects O.T. passages such as Dan. 4.12 (cf. Ezek. 17.23; 31.6; Ps. 104.12).

tēn skian autou ‘its shade,’ i.e. of the grown mustard plant.

skia (only here in Mark) ‘shadow,’ ‘shade.’

Translation:

The Greek term translated here as shrubs refers primarily to large annuals. One should not render this as ‘trees of the forest’ (as in some translations, merely in order to emphasize the extent of growth of the plant). Where a language possesses a generic term for annuals (a not infrequent classification), one can make ready use of this word. In some instances, however, in order to use some relatively satisfactory equivalent, translators have used ‘plants that grow for a year’ (Highland Totonac).

For birds of the air see 4.4. A literal translation of this expression can be quite misleading. In one language in Latin America this phrase was taken to refer to the Holy Spirit, for it was understood to mean ‘doves from heaven,’ and since the dove is employed in Roman Catholic ritual as a symbol for the Holy Spirit, the meaning of the passage was entirely misconstrued. The meaning here is simply ‘field birds,’ ‘birds of the forest,’ or ‘undomesticated fowl.’

Nests in its shade must in some instances be more precise, i.e. ‘nests in its branches under its shade,’ or the use of ‘shade’ would imply nests on the ground beneath the plant.

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:

eis ton oikon ‘into the house (home),’ ‘to the house (home)’: eis here probably means ‘to,’ since in v. 39 it is said ‘and he went in’ (into the house), while in v. 40 we read ‘and he entered (the room) where the child was,’ eis ton oikon may mean literally ‘into the house’ or, ‘into (the courtyard of) the house’: the meaning accepted by Revised Standard Version, Translator’s New Testament and others, however, seems to be the preferred one.

oikos ‘house’ or ‘home.’

theōrei (cf. 3.11) thorubon (14.2) ‘he sees a tumult’: the word thorubos means ‘turmoil,’ ‘excitement,’ ‘uproar.’

kai klaiontas kai alalazontas polla ‘and (people) crying and lamenting much’: this phrase describes in detail the thorubon ‘turmoil’ Jesus saw. The two masculine participles are in the accusative case, as the object of the verb theōrei ‘he sees,’ and both refer to people crying and people wailing.

klaiō (5.39; 14.72; 16.10) ‘weep,’ ‘cry.’

alalazō (only here in Mark) ‘wail,’ ‘cry out,’ ‘lament.’

polla (cf. 1.45) adverbial ‘much’: here, ‘loudly,’ ‘grievously,’ ‘bitterly.’

Translation:

It may be well at this point to specify he more exactly as ‘Jesus’ because of the intervening third person referents. Tumult is ‘many people making a lot of noise.’

Weeping and wailing is equivalent to ‘crying and yelling out’ (Yucateco) or ‘crying and making a noise’ (Central Tarahumara). Wailing appears to most peoples as quite appropriate at the time of death, but in some tribes wailing is carefully avoided so as not to prevent unduly the passage of the spirit from this world to the next.

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:

exelthōn ‘coming out (of the boat),’ ‘when he landed.’

polun ochlon (cf. 5.21, 24) ‘a large crowd.’

esplagchnisthē (cf. 1.41) ‘he was moved with compassion,’ ‘he was touched with pity,’ ‘he felt sorry.’

hōs probata mē echonta poimena ‘as sheep not having a shepherd’: the words reflect O.T. passages such as Num. 27.17; 1 Chron. 22.17; Ezek. 34.5.

probaton (14.27) ‘sheep.’

poimēn (14.27) ‘shepherd.’

polla either adverbial ‘much’ (Taylor, Moffatt, Lagrange) or adjectival ‘many things’ (American Standard Version, Revised Standard Version, The Modern Speech New Testament, Goodspeed, Manson, O Novo Testamento de Nosso Senhor Jesus Cristo. Revisdo Autorizada).

Translation:

Depending upon the extent to which Jesus may have been introduced into the preceding verses, it may be necessary to employ ‘Jesus’ in place of the first he.

Landed is in some languages ‘climbed out of the boat onto the land.’

Compassion is an emotion frequently described in terms closely related to words for ‘pain’ and ‘crying,’ e.g. ‘he cried in his insides’ (Shilluk), ‘pain came to his heart’ (Tojolabal), ‘his heart was full of mercy’ (Pamona), and ‘he died of pity’ (Yaka). This is the highest type of sympathy.

Sheep without a shepherd are ‘sheep which had no one to care for them’ or ‘sheep which no one helped’ (or ‘guarded,’ ‘protected’).

Sheep are known throughout most of the world, even though, as in Central Africa, they are a far cry from the fleecy wool-producing animals of colder climates. Where such animals are known, even by seemingly strange names, e.g. ‘cotton deer’ (Yucateco) or ‘woolly goat’ (Barrow Eskimo), such names should be used. In some instances, one may wish to borrow a name and use a classifier, e.g. ‘an animal called sheep.’ In still other instances translators have used ‘animal which produces wool,’ for though people are not acquainted with the animals they are familiar with wool.

We may say teach many things, but in other languages one can only ‘teach many words,’ ‘teach much,’ or ‘explain long’ (referring to the time occupied in speaking).

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:

This verse is omitted by Tischendorf, Nestle, Westcott and Hort, Souter, and Kilpatrick; American Standard Version, Revised Standard Version. It is included by Textus Receptus, Soden, Vogels, Merk, Lagrange, Taylor; King James Version, Moffatt.

See 4.23 for Exegesis and Translation.

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:

epelathonto (only here in Mark; cf. lanthanō 7.24) ‘they forgot’: the context requires that this aorist be understood as a past perfect, i.e. ‘they had forgotten (when they set out on the crossing).’

kai ei mē hena arton ouch eichon meth’ heautōn en tō ploiō literally ‘and except for one loaf they didn’t have (anything) with them in the boat.’

Translation:

It is frequently necessary to translate they by ‘disciples’ since the immediately preceding ‘they’ must refer to the Pharisees who were left standing there by Jesus.

Had forgotten usually presents no special difficulties, for the concept of forgetting is common enough in all languages. However, some of the idioms used are of interest, e.g. ‘to lose from the heart’ (Tzeltal), ‘to lose from the liver’ (Miskito), and ‘his insides died’ (Laka).

A literal translation may imply a contradiction. This is treated in some instances as ‘forgotten to bring enough bread; they had only one loaf’ or ‘they had forgotten to bring bread, except for the one loaf which they had with them in the boat.’ However, any minor discrepancy in wording is immediately evident in the following clause, which does not essentially contradict the preceding. The meaning is that they had not procured bread especially for the trip, but they happened to have a loaf with them in the boat.

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 ei mē ‘except’ of Westcott and Hort, Souter, Nestle, Lagrange, and Taylor, alla ‘but’ is read by Textus Receptus, Tischendorf, Soden, Vogels, Kilpatrick, and Merk.

Instead of ei mē (or alla) ton Iēsoun monon meth’ heautōn ‘except (or, but) Jesus alone with them’ of Nestle, Souter, Textus Receptus, Tischendorf, Soden, Vogels, and Merk, the order of words is changed to meth’ heautōn ei mē ton Iēsoun monon ‘with them except Jesus alone’ in Westcott and Hort, Lagrange, Taylor (cf. Kilpatrick).

Exegesis:

exapina (only here in the N.T.) ‘suddenly,’ ‘unexpectedly,’ ‘abruptly.’

periblepsamenoi (cf. 3.5) ‘looking around.’

monon ‘only,’ ‘alone’: an adjective, modifying Iēsoun ‘Jesus,’ not an adverb modifying eidon ‘they saw.’

Translation:

They must be translated to refer to the disciples.

In some languages, the dependent participial construction suddenly looking around must be made into an independent or at least coordinate phrase, for it is obviously a more important aspect of the process than the negative statement which follows. Accordingly, one may translate ‘they suddenly looked around and could no longer see any one….’

But Jesus only may be translated as ‘no one except Jesus; there was no one else.’

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 .