Text:

Instead of autē apolusasa ‘she divorcing’ of the majority of modern editions of the Greek text, Textus Receptus, Lagrange, and Kilpatrick have gunē apolusē … kai ‘a woman should divorce … and’; Taylor has gunē exelthē apo tou andros kai ‘a woman should abandon her husband and.’

Instead of gamēsē ‘she should marry’ of all modern editions of the Greek text, Textus Receptus has gamēthē ‘she should be married.’

Exegesis:

As the commentators point out, this saying has in view Graeco-Roman customs: in Jewish law only the husband could get a divorce.

kai ean autē ‘and if she’: in the general sense of ‘and if a woman’ (not ‘she’ the woman in v. 11 who has been divorced by her husband).

Translation:

She may be translated as ‘a woman’ or ‘any woman.’

For divorces see 10.4.

Commits adultery may need to be translated as ‘is guilty of adultery’ or ‘is guilty of sin,’ since the previous clause may describe quite clearly what she has done, e.g. ‘leaves her husband and lives with another man.’

Marries is always translatable, but in a variety of ways, depending upon such factors as (1) whether a man or woman is spoken of, (2) the consent or agreement of the clan (in this type of context clan consent would not be likely), and (3) whether or not a previous marriage has been contracted.

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:

The following words have already been dealt with: for ho huios tou anthrōpou ‘the Son of man’ cf. 2.10; ēlthen ‘came’ in a profoundly theological sense, cf. 2.17 (diakoneō ‘serve,’ ‘be a servant (diakonos),’ cf. 1.13.

kai gar ‘for even’ (cf. Montgomery, Translator’s New Testament, Manson): American Standard Version and Revised Standard Version ‘for also’ could be misunderstood as meaning that someone else also came not to be served, etc. The Modern Speech New Testament ‘for indeed’ Moffatt, Goodspeed, O Novo Testamento de Nosso Senhor Jesus Cristo. Revisdo Autorizada ‘for the Son of man himself.’

dounai tēn psuchēn autou ‘to give his life’: which is to say, ‘to give himself’ (cf. discussion of psuchē in 3.4; 8.35).

lutron (only here in Mark; elsewhere in the N.T. only in the parallel Mt. 20.28; cf. antilutron 1 Tim. 2.6) ‘ransom,’ ‘price of release.’ As Deissmann points out, the word in koiné Greek signified the money paid for the release of slaves. In his discussion of the Biblical use of lutron and its cognates, however, Westcott shows that in the Bible the word loses its idea of the purchase price paid someone, and means rather ‘redemption,’ ‘release,’ as a theological term, based upon the experience of Israel’s release from the Egyptian bondage. There is, therefore, no connotation of someone to whom the price of release is paid, as would be the case if lutron were to be literally understood as ‘ransom.’ While the word ‘ransom’ correctly translates lutron, it must not be pressed to mean more than is justified by Biblical usage of the term.

anti (only here in Mark) ‘instead of,’ ‘in behalf of,’ this proposition is the object of debate. The majority of translations have simply ‘for’ (and its equivalents in other languages: pour, por, pro, für). Arndt & Gingrich classify its meaning here as being ‘in behalf of.’ Taylor, however, contends that it means ‘in the place of,’ ‘instead of,’ quoting Moulton & Milligan to the effect that the simple ‘instead of’ is by far the commonest meaning of the word. Certainly ‘in the place of,’ ‘in exchange for’ is the usual meaning of the preposition in the N.T. (cf. Mt. 2.22, 5.38 (bis), Lk. 11.11, Jn. 1.16, Rom. 12.17, 1 Thess. 5.15, 1 Pet. 3.9 (bis), 1 Co. 11.15, Heb. 12.16, Jas. 4.15).

Robertson, in his discussion of anti and huper (ibid., 630-32), points out that it is the action involved in the passage in which the preposition is used, which determines whether anti (and huper) indicates ‘in the place of’ or ‘in behalf of.’ With this Taylor agrees, saying that it is the meaning of lutron which determines the meaning of anti in this passage.

In light of these considerations (and of the similar phrase antilutron huper pantōn in 1 Tim. 2.6), it would seem that the majority of translations are justified in rendering lutron anti pollōn ‘a ransom for many.’

pollōn ‘of many’: it is generally agreed that ‘many’ here is not to be taken strictly in the sense of ‘some but not all,’ but in the general sense of ‘many’ as contrasted with the single psuchē which is given for their lutron.

Translation:

As noted above also must be translated with care, since it may imply that Jesus, along with others, came to serve. The interpretation of ‘Son of man himself’ is much to be preferred.

For Son of man, especially in connection with a first person pronoun, see 2.10.

Not to be served but to serve may be rendered quite explicitly as ‘did not come to have servants but to give himself to be a servant’ (Tzeltal). One may also translate as ‘not to have servants but rather to be a servant.’

In many languages give his life cannot be rendered literally. The meaning here, of course, is ‘to die,’ but the implication is that he surrenders himself to death, rather than being forced by others.

A ransom is easily translated in those parts of the world which employ such a term, e.g. as a ransom for someone captured, whether in fighting or in kidnapping. However, in some regions ransom is translated by a descriptive phrase meaning ‘to pay for something.’ For example, in Guerrero Amuzgo one may say ‘he died in order to pay for many,’ but this does not really convey the meaning of the original, for the implication of the Greek text is that by this payment many were ‘released.’ This is indicated in Guerrero Amuzgo by saying ‘paid for the sins of many,’ in which case the expression fits the religious context, but does obviously introduce an added factor. In Huastec the rendering has been ‘he will die in order to make many live.’ This translation has the advantage of showing the purpose of the dying in terms of the rescuing of those who are given life. In Mitla Zapotec the release is made explicit in ‘die to pay for many being released,’ the implied result of a ransom payment.

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:

hotan (cf. 11.19) ‘whenever’: here with the present indicative denoting repeated action.

stēkete proseuchomenoi ‘you stand up praying,’ ‘you stand in prayer’: this was the normal mode of prayer, among the Jews, with face lifted up to heaven.

stēkō (cf. 3.31) ‘stand.’

aphiete (cf. 2.5) ‘forgive’: if in a given language the verb requires an object, the Greek may be translated ‘forgive him against whom you have something.’

paraptōmata (only here in Mark) ‘transgressions,’ ‘trespasses’ (from parapiptō ‘fall alongside,’ ‘fall on the way’).

Translation:

Stand praying may require a translation involving a subordinate or coordinate relationship, e.g. ‘stand up to pray,’ ‘stand up and speak to God.’

For forgive see 1.4.

If you have anything against any one is translatable from two points of view: (1) what the offending person may have done, e.g. ‘if anyone has sinned against you’ (Kekchi), or (2) the attitude of the offended person as the result of the wrong committed, e.g. ‘if you are angry at anyone’ (Guerrero Amuzgo).

So that must be directly related to the verb ‘forgive,’ which, however, may be so far separated from the purpose clause that the meaning is lost, in which case one may use a transitional verb expression, e.g. ‘do this so that…’ or ‘forgive him so that….’

Also must be related to the ‘father’ or to the process of ‘forgiving’; it should not imply ‘also your father,’ meaning that God is also the father of you as well as the other person. To avoid this meaning also may be related to the verb ‘may also forgive you,’ even as you have forgiven the person in question. It is most important that also not be connected with ‘in heaven,’ as is done in some translations.

In this type of context it is often difficult to distinguish between ‘trespasses’ and ‘sins.’ In fact, in many languages one must use one and the same type of expression in all passages such as this (see 1.4 for words designating sin). In some languages, however, there are ways of making this distinction, e.g. ‘missing the commandment’ (Kipsigis) and ‘to step beyond the law’ (Navajo).

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:

hotan gar ek nekrōn anastōsin ‘for when they rise from the dead’: as in v. 23, the verb is impersonal, meaning ‘when the dead rise’ and not simply ‘when the seven brothers and the woman rise.’ As the context indicates, the meaning is ‘in the resurrection life after the dead are risen.’

ek nekrōn (cf. 6.14) ‘from the dead.’

oute gamousin oute gamizontai ‘neither do they (the men) marry nor are they (the women) given in marriage.’ The present tense of the two verbs may be translated either as the present of general truth (as is done by Revised Standard Version) or as future, ‘neither shall they marry nor shall they be married.’

gameō (cf. 6.17) ‘marry’: used of men.

gamizō (only here in Mark) ‘give (a woman) in marriage’; in the passive, as here, it is used of women ‘be given in marriage.’

aggeloi en tois ouranois ‘angels in heaven.’ For aggeloi ‘angels’ cf. 1.13; for en tois ouranois (13.25) cf. en ouranō 13.32 and en tois hupsistois 11.10. Cf. also 1.10.

Translation:

They is better translated as ‘people’ in order to avoid reference to the specific seven brothers and the common wife.

The distinction between marry and given in marriage cannot always be conveniently made. Hence, one can say ‘men and women do not get married’ or ‘they do not marry one another.’

Are like must be carefully translated to avoid the impression that people are to resemble angels in appearance. Where necessary one may use ‘live like’ or ‘exist like,’ so as to specify behavior, at least in this respect of marriage, rather than appearance.

For angels, see 1.13.

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:

misoumenoi (only here in Mark) ‘hated,’ ‘detested.’

dia to onoma mou ‘because of my name,’ i.e. ‘on account of me’ (cf. v. 9). ‘Because you bear my name’ (Goodspeed); ‘because of your allegiance to me’ (Manson); ‘because you are called by my name’ (The Modern Speech New Testament).

ho … hupomeinas (only here in Mark) ‘he who endures,’ ‘he who perseveres,’ ‘he who remains firm.’

eis telos ‘to the end,’ ‘until the end’: either in a general sense, ‘until the persecution and hatred are ended,’ or, in a special sense, ‘until one’s life is ended.’ The context would seem to favor the second alternative. Swete and Taylor take it adverbially, ‘finally,’ ‘completely.’

sōthēsetai (cf. 3.4) ‘shall be saved’ in the theological sense.

Translation:

You will be hated by all is easily shifted to the active when necessary, e.g. ‘all people will hate you.’

To the end must generally be made somewhat more specific, e.g. ‘to the end of his life.’

Endures is equivalent in some languages to ‘has patience’ or ‘bears the suffering.’

For save see 10.26, but where a subject is required for active, transitive verbs, ‘God’ may be used, e.g. ‘God will save 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 .

Exegesis:

ho eschen epoiēsen ‘what she had she did’: it is generally agreed that the meaning of the verb echō ‘have’ being equivalent to dunamai ‘be able.’ Arndt & Gingrich echō a call attention to the fact that the full phrase would include the infinitive, ho eschen poiēsai epoiēsen ‘what she was able to do she did.’ Cf. Lagrange, Ce qui était en son pouvoir; O Novo Testamento de Nosso Senhor Jesus Cristo. Revisdo Autorizada, Ela fêz o que pôde.

proelaben (only here in Mark) ‘she did beforehand,’ ‘she anticipated’: the verb prolambanō means to do something before the usual time (so Moulton & Milligan, quoting examples from the papyri).

murisai (only here in the N.T.) ‘to anoint.’

entaphiasmon (only here in Mark) ‘preparation for burial’: this is the meaning assigned the word by Field and Moulton & Milligan; Arndt & Gingrich, however, state the word can also signify the burial itself. In the context the meaning ‘preparation for burial’ is to be preferred.

Translation:

Where there is no contrast in genders between pronouns, it may be necessary to render she by ‘this woman’ (South Bolivian Quechua).

The concept of beforehand is not always easy to translate, since the time sequence is never absolute, but merely relative to more normal activities. This meaning has been quite neatly expressed in Highland Puebla Nahuatl, e.g. ‘she has already come to anoint my body to prepare to bury it.’ By the use of ‘already’ and ‘to prepare to bury,’ the idea of beforehand is quite adequately conveyed. The meaning is more directly expressed in Tabasco Chontal, e.g. ‘she made me smell good ahead of time for my burial.’ In Tzeltal this concept must be stated even more explicitly, e.g. ‘I have not yet been buried, but she came to anoint my body for death.’

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 palin elthōn heuren autous katheudontas ‘coming again he found them sleeping’ of the majority of modern editions of the Greek text, Textus Receptus, Tischendorf, Soden, and Vogels have hupostrepsas heuren autous palin katheudontas ‘returning he found them sleeping again.’

Exegesis:

ēsan … katabarunomenoi (only here in the N.T.) ‘they were … weighted down,’ ‘they were … heavy’ (from barus ‘heavy’).

ouk ēdeisan ti apokrithōsin autō (cf. 9.6 for a similar statement) ‘they did not know what they should answer him,’ ‘they did not know what to say to him’: as in 9.6 the verb apokrinomai (cf. 8.4) does not always have the meaning ‘answer’ with a previous question implied, but may mean simply ‘say.’

Translation:

For the translation of came as ‘went back’ see verse 37.

Their eyes were very heavy is merely an idiom meaning ‘they were very sleepy,’ translatable in some instances as ‘they could scarcely open their eyes.’

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:

Textus Receptus and Soden omit euthus ‘immediately,’ which is included by all other editions of the Greek text.

Instead of hōs ‘how’ of the majority of modern editions of the Greek text, Textus Receptus has the relative hou ‘which’ (agreeing with tou rēmatos ‘the saying,’ in the genitive case, instead of to rēma ‘the saying’ in the accusative case, of the genuine text), and Soden has ho ‘which’ (agreeing with to rēma).

Exegesis:

ek deuterou ‘for the second time,’ ‘again.’

alektōr ephōnēsen ‘a cock crowed’: here and in v. 68 (if genuine) the words are meant quite literally (cf. v. 30; see Rawlinson).

anemnēsthē (cf. 11.21) ‘he was reminded,’ ‘he remembered.’

to rēma (cf. 9.32) ‘the word,’ ‘the saying.’

hōs (cf. 4.27) ‘how’: indicates the thing which Peter remembered, being thus, in a general way, equivalent to hoti; as Thayer notes, however (hōs I.6), the emphasis is not on the thing remembered itself, but on the mode or quality of it. Translator’s New Testament gives it a temporal sense, ‘when Jesus had said….’

hoti ‘that’ is recitative, introducing direct speech: for the saying of Jesus, here repeated, cf. v. 30.

kai epibalōn eklaien ‘and he broke down and cried’ (cf. 5.38 for klaiō ‘cry’): there is no agreement on the meaning of epibalōn. (1) ‘He began to cry’ is a meaning supported by the early versions): cf. Vulgate, Luther, Le Nouveau Testament. Version Synodale; (2) in a stronger sense, ‘he set to and wept,’ ‘he burst into tears,’ is supported by an example from the papyri quoted by Moulton, and is preferred by Revised Standard Version, Moffatt, Manson, Translator’s New Testament; (3) ‘he thought on it and wept,’ is a sense which assumes that an object, such as ‘mind’ (‘he set his mind to it’) is implied: this meaning is adopted by King James Version, American Standard Version, The Modern Speech New Testament, Montgomery, Berkeley, O Novo Testamento de Nosso Senhor Jesus Cristo. Revisdo Autorizada, Williams (cf. Gould and cf. also Liddell and Scott); (4) ‘he covered his head and wept’ is strongly defended by Field with his usual impressive array of supporting evidence; it is accepted by Rawlinson, and has been adopted by Zürcher Bibel, Und er verhüllte sich und weinte; (5) ‘he threw himself on the ground’ is Turner’s understanding of the phrase; (6) ‘he dashed out’ is Black’s conjecture. Before such a display of different translations no final certainty can be reached. The most one can say for Revised Standard Version is that it has as much to commend it as some, and more than others.

Translation:

A second time must not be translated to mean that the cock crowed twice at that time, but for the second time the cock crowed, implying that the first time preceded this particular moment. The problem is entirely parallel to crows twice, where the meaning is not of a cock which crows twice in immediate succession, but which for the second time during the night undertakes to crow.

Deny me is often rendered as ‘say that you do not know me’ or ‘say, I do not know him.’

The rendering of broke down and wept is dependent entirely upon the exegesis which is adopted in the case of epibalōn. The one caution to observe is not to attempt to translate literally such phrases as ‘broke down’ and ‘burst into.’

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 .