41He came a third time and said to them, “Are you still sleeping and taking your rest? Enough! The hour has come; the Son of Man is betrayed into the hands of sinners.
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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme are (され) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, iw-are-ru (言われる) or “say” is used.
God transcends gender, but most languages are limited to grammatical gender expressed in pronouns. In the case of English, this is traditionally confined to “he” (or in the forms “his,” “him,” and “himself”), “she” (and “her,” “hers,” and “herself”), and “it” (and “its” and “itself”).
Modern Mandarin Chinese, however, offers another possibility. Here, the third-person singular pronoun is always pronounced the same (tā), but it is written differently according to its gender (他 is “he,” 她 is “she,” and 它/牠 is “it” and their respective derivative forms). In each of these characters, the first (or upper) part defines the gender (man, woman, or thing/animal), while the second element gives the clue to its pronunciation.
In 1930, after a full century with dozens of Chinese translations, Bible translator Wang Yuande (王元德) coined a new “godly” pronoun: 祂. Chinese readers immediately knew how to pronounce it: tā. But they also recognized that the first part of that character, signifying something spiritual, clarified that each person of the Trinity has no gender aside from being God.
While the most important Protestant and Catholic Chinese versions respectively have opted not to use 祂, some Bible translations do and it is widely used in hymnals and other Christian materials. Among the translations that use 祂 to refer to “God” were early versions of Lü Zhenzhong’s (呂振中) version (New Testament: 1946, complete Bible: 1970). R.P. Kramers (in The Bible Translator 1956, p. 152ff. ) explains why later versions of Lü’s translation did not continue with this practice: “This new way of writing ‘He,’ however, has created a minor problem of its own: must this polite form be used whenever Jesus is referred to? Lü follows the rule that, wherever Jesus is referred to as a human being, the normal tā (他) is written; where he is referred to as divine, especially after the ascension, the reverential tā (祂) is used.”
In that system, one kind of pronoun is used for humans (male and female alike) and others for natural elements, non-liquid masses, and some spiritual entities (one other is used for large animals and another one for miscellaneous items). While in these languages the pronoun for spiritual entities used to be employed when referring to God, this has changed into the use of the human pronoun.
Lynell Zogbo (in The Bible Translator 1989, p. 401ff. ) explains: “From informal discussions with young Christians especially, it would appear that, at least for some people, the experience and/or concepts of Christianity are affecting the choice of pronoun for God. Some people explain that God is no longer ‘far away,’ but is somehow tangible and personal. For these speakers God has shifted over into the human category.”
In Kouya, God (the Father) and Jesus are referred to with the human pronoun ɔ, whereas the Holy Spirit is referred to with a non-human pronoun. (Northern Grebo and Western Krahn make a similar distinction.)
Eddie Arthur, a former Kouya Bible translation consultant, says the following: “We tried to insist that this shouldn’t happen, but the Kouya team members were insistent that the human pronoun for the Spirit would not work.”
In Burmese, the pronoun ko taw (ကိုယ်တော်) is used either as 2nd person (you) or 3rd person (he, him, his) reference. “This term clearly has its root in the religious language in Burmese. No ordinary persons are addressed or known by this pronoun because it is reserved for Buddhist monks, famous religious teachers, and in the case of Christianity, the Trinity.” (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff. )
In Thai, the pronoun phra`ong (พระองค์) is used, a gender-neutral pronoun which must refer to a previously introduced royal or divine being. Similarly, in Northern Khmer, which is spoken in Thailand, “an honorific divine pronoun” is used for the pronoun referring to the persons of the Trinity (source: David Thomas in The Bible Translator 1993, p. 445 ). In Urak Lawoi’, another language spoken in Thailand, the translation often uses tuhat (ตูฮัด) — “God” — ”as a divine pronoun where Thai has phra’ong even though it’s actually a noun.” (Source for Thai and Urak Lawoi’: Stephen Pattemore)
The English “Contemporary Torah” addresses the question of God and gendered pronouns by mostly avoiding pronouns in the first five books of the Hebrew Bible/Old Testament (unless God is referred to as “lord,” “father,” “king,” or “warrior”). It does that by either using passive constructs (“He gave us” vs. “we were given”), by using the adjective “divine” or by using “God” rather than a pronoun.
Some Protestant and Orthodox English Bibles use a referential capitalized spelling when referring to the persons of the Trinity with “He,” “His,” “Him,” or “Himself.” This includes for instance the New American Standard Bible or The Orthodox New Testament, but most translations do not. Two other languages where this is also done (in most Bible translations) are Twents as well as Indonesian and Malay. In the latter two languages this follows the language usage according to the Qur’an, which in turn predicts that usage (see Soesilo in The Bible Translator 1991, p. 442ff. and The Bible Translator 1997, p. 433ff. ).
Living Water is produced for the Bible translation movement in association with Lutheran Bible Translators. Lyrics derived from the ESV® Bible (The Holy Bible, English Standard Version®).
to triton ‘the third time’: an adverbial phrase modifying the verb erchetai ‘he comes.’
katheudete to loipon kai anapauesthe – How this sentence is to be taken is subject to wide differences of opinion. Most Greek texts punctuate it as a statement, either as a command (‘you are to sleep … and rest’) or as a simple statement (‘you are sleeping … and resting’); Kilpatrick, however, punctuates it as a question. Though the verb forms may be read as imperative or indicative, with a semi-colon following, and in the context, the Greek would normally be read as an imperative – and presumably that is what the majority of editors of the Greek text assume it to be. The words have been translated in three ways: (1) as a statement, indicating surprise, ‘You are still sleeping and resting!’ (Le Nouveau Testament. Version Synodale); (2) as a command, intended either seriously or ironically, ‘Sleep on now and rest’ (Vulgate; King James Version, American Standard Version, The Modern Speech New Testament; Zürcher Bibel, O Novo Testamento de Nosso Senhor Jesus Cristo. Revisdo Autorizada; Gould, Swete, Lagrange); (3) as a question, ‘Are you still sleeping and resting?’ (Revised Standard Version, Moffatt, Goodspeed, Berkeley, Manson, Translator’s New Testament, Williams; Rawlinson, Taylor). The context would seem to favor the third alternative. However, if we interpret this as a question, it must be admitted that to loipon, in this case, assumes a meaning it does not ordinarily have, since, as an adverbial phrase indicating time, it means ‘henceforth,’ ‘from now on,’ ‘for the future.’ Arndt & Gingrich suggest various interpretations, including the interrogative sense, which they state thus, ‘Do you intend to sleep on and on?’ or, possibly, ‘You are sleeping in the meantime?’ On the whole it would seem that the words should be taken as a question.
anapauō (cf. 6.31) ‘to rest.’
apechei. On this single word, used nowhere else in the New Testament in an absolute sense, as here, Vincent says, with some justification: “Expositors are utterly at sea as to its meaning.” The meaning ‘it is enough,’ favored by most translations and commentators, goes as far back as the Vulgate, which has sufficit. By most this is taken to refer to the sleeping and resting of the disciples: ‘enough of that!’ ‘no more of that!’ Lagrange, however, translates C’en est fait with reference to Jesus himself and his thrice-repeated prayer concerning his approaching Passion: ‘sleep, I am now ready.’ Montgomery seems to assume some such meaning by translating, ‘it is over.’
The form apechei is normally used of receipting bills, with the meaning ‘paid in full’ (cf. Moulton & Milligan). Following this meaning, J. de Zwaan (quoted by Rawlinson) suggested that the verb here has a personal sense and is to be referred to Judas, as the subject: ‘He did receive (the promised money).’ Thus Manson translates ‘the money has been paid!’ and E. K. Simpson paraphrases, ‘It is settled! The deed of infamy is done! He pockets his reward.’
Another translation has been suggested by G. H. Boobyer. He proposes the meaning ‘take possession of,’ and refers the verb to Judas, as the subject: ‘He is taking possession of (me)!’ Translator’s New Testament translates ‘Is he far away?’
Emendation, the last resource of the translator, has also been proposed. Black, following the variant reading (found in the sixth century uncial manuscript D) apechei to telos kai hē hōra, suggests that there was a mistranslation of the underlying Aramaic which meant, ‘The end and the hour are pressing.’ It should be noted that the Peshitto version of the Syriac has ‘the end has come’ (reading to telos as the subject of the verb and apparently translating the Greek ēggiken ‘has come’ rather than apechei). Otherwise it has been proposed that the original Marcan phrase was to telos apechei meaning, ‘the end is holding off,’ to be taken as a question: ‘The end is far away?’ (cf. Taylor).
Although these proposed variant readings and their emendations offer a reasonable explanation of what is otherwise quite an obscure saying (cf. Taylor, who inclines to accept either one of the proposed emendations), so long as the accepted text can be made to bear some intelligible meaning it should be followed and translated. In the present case it would seem best to go along with the majority.
ēlthen hē hōra (cf. v. 35) ‘the hour has come,’ ‘the hour is here.’
idou (cf. 1.2) ‘see’: should not be omitted (as in Revised Standard Version) here, even though repeated in the next verse.
paradidotai (cf. 1.14; cf. 9.31) ‘is delivered’: the ordinary meaning of the verb should be observed here, as in the identical phrase in 9.31. It is to be doubted that ‘deliver’ is to be understood in 9.31 and ‘betray’ here (as done by Revised Standard Version).
ho huios tou anthrōpou (cf. 2.10) ‘the Son of man.’
eis tas cheiras tōn hamartōlōn ‘into the hands of sinful men,’ ‘into the power of sinners’: hoi hamartōloi here presumably has the moral and theological connotation of ‘sinners’ who transgress God’s will, rather than the specialized sense in which it is used in 2.15f.
For similar statements concerning the Son of man cf. 9.31; 10.33.
Translation:
For the translation of came as ‘went back’ see verse 37.
Said may be in some languages better rendered as ‘asked,’ because of the following question.
The form of the question ‘Are you still sleeping and resting?’ should not imply that Jesus was actually asking for information. This is a rhetorical question implying a certain amount of surprise and irony. Hence, if in the receptor language special forms of questions are used for this type of expression, one should make certain that the appropriate equivalent is employed.
The problems involved in the translating of it is enough depend largely upon the exegesis. However, even then one will find that the closest equivalent is likely to be relatively idiomatic, e.g. ‘it is over,’ ‘it has happened,’ and ‘that is all.’
The hour has come is translatable as ‘the time has come’ or ‘now is the time.’
For the use of the Son of man as a third person reference in a first person relationship, see 2.10.
In many languages is betrayed must be translated as an immediate future, rather than present, e.g. ‘is going to be betrayed’ or ‘is about to be betrayed.’
The hands of sinners cannot be translated literally in many languages, since ‘hands’ do not always stand for ‘power’ or ‘control.’ The closest equivalent in some instances is ‘into the power of evil men’ or ‘under the authority of sinful men.’
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 .
When Jesus returned the third time: In this part of the verse there is implied information. The text implies that Jesus went away a third time to pray, and he prayed as he had before. After he prayed, he went back to where the three disciples were. In some languages it may be necessary to make some of this information explicit. For example:
He went back and prayed for a third time, and then he returned to where the three disciples were
He said: The Berean Standard Bible places the words He said after “returned the third time.” In Greek these words occur at the beginning of 14:41a. Place the words He said where it is natural in your language.
The phrase He said here introduces a rhetorical question that functions as a rebuke. Introduce the words that follow in a way that is natural in your language.
14:41b
Are you still sleeping and resting?: There are two different ways to interpret this part of the verse:
(1) Jesus was rebuking his disciples. He expressed surprise and disappointment that they were still sleeping. For example, the Revised Standard Version says:
Are you still sleeping and taking your rest?
(Berean Standard Bible, New International Version, Good News Bible, Revised Standard Version, New American Standard Bible, Revised English Bible, NET Bible, Contemporary English Version, New Living Translation, 1996 edition, New Century Version, Phillips’ New Testament in Modern English, English Standard Version)
(2) Jesus was giving his disciples permission to continue to sleep and rest. (See H. B. Swete page 347) He said this because he was disappointed that they were sleeping again after he warned them twice to stay awake. For example, the New Jerusalem Bible says:
You can sleep on now and have your rest.
(New Jerusalem Bible, King James Version, God’s Word)
It is recommended that you follow interpretation (1), as the majority of English versions do. There are several ways to translate this rebuke:
• As a rhetorical question. For example:
Still sleeping? Still resting? (New Living Translation, 1996 edition) -or- Up to now, in spite of the fact that I admonished you, are you sleeping, are you resting your body?
• As an exclamation or statement. For example:
I am amazed that you are still sleeping and resting!
Translate this in a natural way in your language for this context.
sleeping and resting: The words sleeping and resting have similar meanings, but they are different. A person can rest without sleeping. Also, one disciple could have been asleep, while another was just lying down and resting. Since the text does not specify the details, it is better to try to express both meanings in the translation, if possible. For example:
sleeping and taking a rest
14:41c
That is enough!: Scholars connect the word enough to its context in two different ways:
(1) The word enough refers to the sleeping and resting of the disciples. For example:
That’s enough sleeping and resting! -or- You have rested and slept enough!
(2) The word enough refers to warnings that Jesus was giving the disciples against sleeping. Jesus implied that he had warned them enough. Since Judas was coming to betray him, there was no more time to warn the disciples. For example:
That’s enough of my rebuking you.
English versions are ambiguous about this issue. It is recommended that you follow interpretation (1).
14:41d
The hour has come: The words The hour has come refer to the “day” or “time” when the suffering that Jesus had prayed about would begin. This is the same hour that was mentioned in 14:35b–c. It would begin when Judas betrayed him and he was arrested.
Here are some other ways to translate this:
The day/time/hour that God has designated has already arrived. -or-
Now is the time. -or-
The time of suffering has begun.
14:41e
Look: The word Look is used here to get the hearer’s attention. It indicates to the hearer that the information that follows is important. The word indicates that Jesus wanted the disciples to give their attention to what he was going to tell them. Another way to say this is:
Listen!
Because it is not normal English style to use a word like “Look” in this context, many English versions do not translate this word. Consider whether there is a similar expression in your language that would be natural to say in this context. See how you translated this word in 1:2b–c, where the Berean Standard Bible translates it as “Behold.”
the Son of Man is betrayed into the hands of sinners: This is a passive clause. It focuses on Jesus as the Son of Man. In some languages it may be necessary to use an active clause here. For example:
they betray/give me, the Son of Man, into the hands of sinful people
the Son of Man: The Greek phrase that the Berean Standard Bible translates as the Son of Man is literally “the Son of the human/person.” Jesus used this title to imply that:
(a) he was a true human being, and he represented all people.
(b) he came from God and had authority from God.
Try to use an expression that implies both meanings. Here are some other expressions that translators have used:
the Man whom God Sent -or-
the True Man from God/Heaven -or-
the Representative of Mankind -or-
The Older Brother of All People
In some cases, an unusual title may correctly suggest a deeper meaning. For example:
the Child of a Person -or-
the One who was Born as a Human
Translators have also used expressions that are more literal. These more literal expressions may be appropriate where readers are familiar with a literal title in another version.
Jesus referred to himself here. See the example in the preceding note for a way to indicate that.
is betrayed: The Greek verb that the Berean Standard Bible translates as is betrayed refers to the action that is just then happening. In some languages it may be helpful to emphasize this, since 14:41d focuses on the fact that the hour has come. For example, the Good News Bible says:
The hour has come! Look, the Son of Man is now being handed over to the power of sinners. (Good News Bible)
betrayed into the hands of: The Greek phrase that the Berean Standard Bible translates as betrayed into the hands of means “to deliver a person into the power of [someone else].” The words into the hands are a figure of speech. To put someone “into the hands” of others means to cause others to gain power over them. Another way to say this is:
[be put] under the control/power of sinners
Betrayal often implies using deceit. For example, in this case Judas pretended to be Jesus’ friend, but he arranged for the enemies of Jesus to capture him.
The phrase into the hands of also occurs in 9:31c.
sinners: The word sinners means “sinful people” or “evil people.” They are people who habitually do what is contrary to God’s law.
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