1
Καὶ ἐκεῖθεν ἀναστὰς ἔρχεται εἰς τὰ ὅρια τῆς Ἰουδαίας ⸀καὶ πέραν τοῦ Ἰορδάνου, καὶ συμπορεύονται πάλιν ὄχλοι πρὸς αὐτόν, καὶ ὡς εἰώθει πάλιν ἐδίδασκεν αὐτούς.
And rising from there he comes into the region of Judea and beyond the Jordan; and crowds gather to him again, and as he was accustomed he taught them again.
2
⸀Καὶ ⸀ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν.
And Pharisees came and were asking him whether it is lawful for a man to divorce a wife, testing him.
3
ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· Τί ὑμῖν ἐνετείλατο Μωϋσῆς;
And answering he said to them, “What did Moses command you?”
4
οἱ δὲ εἶπαν· ⸂Ἐπέτρεψεν Μωϋσῆς⸃ βιβλίον ἀποστασίου γράψαι καὶ ἀπολῦσαι.
And they said, “Moses allowed a man to write a certificate of divorce and send her away.”
5
⸂ὁ δὲ⸃ Ἰησοῦς εἶπεν αὐτοῖς· Πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην·
But Jesus said to them, “It was for your hardness of heart that he wrote you this commandment.
6
ἀπὸ δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυ ἐποίησεν ⸀αὐτούς·
But from the beginning of creation God made them male and female.
7
ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα ⸂καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ⸃,
For this reason a man will leave his father and mother and be joined to his wife,
8
καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ·
and the two will become one flesh. So they are no longer two but one flesh.
9
ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.
What therefore God has yoked together, let no man separate.”
10
Καὶ ⸂εἰς τὴν οἰκίαν⸃ πάλιν οἱ μαθηταὶ ⸂περὶ τούτου⸃ ⸀ἐπηρώτων αὐτόν.
And in the house the disciples were asking him about this again.
11
καὶ λέγει αὐτοῖς· Ὃς ⸀ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπ’ αὐτήν,
And he says to them, “Whoever divorces his wife and marries another commits adultery against her;
12
καὶ ἐὰν ⸂αὐτὴ ἀπολύσασα τὸν ἄνδρα αὐτῆς γαμήσῃ ἄλλον⸃ μοιχᾶται.
and if she, having divorced her husband, marries another, she commits adultery.”
13
Καὶ προσέφερον αὐτῷ παιδία ἵνα ⸂αὐτῶν ἅψηται⸃· οἱ δὲ μαθηταὶ ⸂ἐπετίμησαν αὐτοῖς⸃.
And they were bringing children to him, that he might touch them; but the disciples rebuked them.
14
ἰδὼν δὲ ὁ Ἰησοῦς ἠγανάκτησεν καὶ εἶπεν αὐτοῖς· Ἄφετε τὰ παιδία ἔρχεσθαι πρός με, μὴ κωλύετε αὐτά, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ.
But seeing it Jesus was indignant and said to them, “Let the children come to me; do not stop them. For of such is the kingdom of God.
15
ἀμὴν λέγω ὑμῖν, ὃς ⸀ἂν μὴ δέξηται τὴν βασιλείαν τοῦ θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν.
Amen I say to you, whoever does not receive the kingdom of God like a child will certainly not enter into it.”
16
καὶ ἐναγκαλισάμενος αὐτὰ ⸂κατευλόγει τιθεὶς τὰς χεῖρας ἐπ’ αὐτά⸃.
And taking them into his arms he was blessing them, laying his hands on them.
17
Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν· Διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω;
And as he was going out on the way, one ran up and knelt before him and was asking him, “Good Teacher, what shall I do to inherit eternal life?”
18
ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ· Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός.
And Jesus said to him, “Why do you call me good? No one is good except one — God.
19
τὰς ἐντολὰς οἶδας· Μὴ ⸂φονεύσῃς, Μὴ μοιχεύσῃς⸃, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Μὴ ἀποστερήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα.
You know the commandments: do not murder, do not commit adultery, do not steal, do not bear false witness, do not defraud, honour your father and mother.”
20
ὁ δὲ ⸀ἔφη αὐτῷ· Διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου.
And he said to him, “Teacher, all these I have kept from my youth.”
21
ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ· Ἕν ⸀σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς ⸀τοῖς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει ⸀μοι.
And Jesus, looking hard at him, loved him, and said to him, “One thing you fall short of. Go, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, follow me.”
Why this rendering
Mark.10.21 Observation
Syntactic observation
ἠγάπησεν αὐτόν — the one place in Mark where Jesus is the subject of loving a person. The book has ἀγαπάω five times; the other four are all quotations of the commandment at 12:30-33, love God, love your neighbour. It is at 10:21 that the narrator reports a love of Jesus. And the position of that love is before the demand: he loves the man, then tells him to sell everything. ἐμβλέψας is a fixed look, not a glance; Mark has four, two of them in this chapter (21, 27). Ἕν σε ὑστερεῖ reads literally one thing makes you fall short — ὑστερέω occurs only here in the book, and its subject is not the man but that one thing. In v.22 στυγνάσας stands at one of only two places in the corpus, the other being Matthew 16:3, of a lowering sky: a word for a sky darkening over, used of a face. SBLGNT marks a variant in this verse (⸀σε ⸀τοῖς ⸀μοι.).
Rendering options · 2
Adopted v.22 “his face darkened at the word, and he went away grieving”
Basis Keeps the picture in the face — a sky clouding over — leaving it distinct from the λυπούμενος, grieving, that follows.
v.22 “disheartened by the saying, he went away sorrowful”
Basis Renders both words as emotion terms.
Rejected στυγνάζω and λυπέομαι collapse into one register and one of them is lost. The first is the visible face, the second the inner state — Mark records the outside first and the inside after.
Lost in translation
the placement of the love The Greek runs looked—loved—said, so that the order itself says the demand comes out of the love. Broken into separate sentences, the love becomes a parenthesis and the demand a thing apart.
22
ὁ δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά.
But his face darkened at the word, and he went away grieving; for he had many possessions.
23
Καὶ περιβλεψάμενος ὁ Ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ· Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελεύσονται.
And looking around, Jesus says to his disciples, “How hard it will be for those who have wealth to enter the kingdom of God.”
24
οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς· Τέκνα, πῶς δύσκολόν ⸀ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν·
And the disciples were astonished at his words. But Jesus, answering again, says to them, “Children, how hard it is to enter the kingdom of God.
25
εὐκοπώτερόν ἐστιν κάμηλον διὰ ⸂τῆς τρυμαλιᾶς τῆς⸃ ῥαφίδος ⸀διελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν.
It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.”
26
οἱ δὲ περισσῶς ἐξεπλήσσοντο λέγοντες πρὸς ⸀ἑαυτούς· Καὶ τίς δύναται σωθῆναι;
And they were even more astounded, saying to one another, “Then who can be saved?”
27
⸀ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει· Παρὰ ἀνθρώποις ἀδύνατον ἀλλ’ οὐ παρὰ θεῷ, πάντα γὰρ ⸀δυνατὰ παρὰ τῷ θεῷ.
Looking hard at them, Jesus says, “With men it is impossible, but not with God; for all things are possible with God.”
28
Ἤρξατο ⸂λέγειν ὁ Πέτρος⸃ αὐτῷ· Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ⸀ἠκολουθήκαμέν σοι.
Peter began to say to him, “Look, we have left everything and have followed you.”
29
⸂ἔφη ὁ Ἰησοῦς⸃· Ἀμὴν λέγω ὑμῖν, οὐδείς ἐστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ ⸂μητέρα ἢ πατέρα⸃ ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐαγγελίου,
Jesus said, “Amen I say to you, there is no one who has left house or brothers or sisters or mother or father or children or fields, because of me and because of the gospel,
30
ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ ⸀μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον.
who will not receive a hundredfold now in this time — houses and brothers and sisters and mothers and children and fields, with persecutions — and in the age to come eternal life.
Why this rendering
Mark.10.30 Observation
Syntactic observation
Set the two lists side by side and one item fails to match. What is left in v.29 is seven — house, brothers, sisters, **mother, father**, children, fields. What is received a hundredfold in v.30 is six — houses, brothers, sisters, **mothers**, children, fields. **The father does not come back.** This is not a variant: neither the Textus Receptus nor 개역한글 nor the KJV prints a father here — the mismatch belongs to the text. And at the end of the list stands μετὰ διωγμῶν, with persecutions. διωγμός has two places in Mark: at 4:17 persecution is what makes people fall away; at 10:30 it sits inside what is received a hundredfold — the same word once as the reason for losing, once as an item on the list of gains. ἑκατονταπλασίων, hundredfold, occurs only here in the book. SBLGNT marks a variant in this verse (⸀μητέρας).
Rendering options · 2
Adopted Both lists as they stand — father in v.29, absent in v.30
Basis The mismatch is the text; the translation does not even it out. The reader is left able to count.
Add fathers to v.30 so the lists agree
Basis Completes the parallel.
Rejected It would add a word the text does not have. And the mismatch is itself legible — the text marks in silence what does not come back, and evening it out erases the mark.
Lost in translation
singular into plural v.29 is singular (a house, a mother), v.30 plural (houses, mothers). Korean marks plurality loosely, so the shift is easy to lose.
Survives in · KJV / ESV / NASB / WEB
31
πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ ⸀οἱ ἔσχατοι πρῶτοι.
But many who are first will be last, and the last first.”
32
Ἦσαν δὲ ἐν τῇ ὁδῷ ἀναβαίνοντες εἰς Ἱεροσόλυμα, καὶ ἦν προάγων αὐτοὺς ὁ Ἰησοῦς, καὶ ἐθαμβοῦντο, ⸂οἱ δὲ⸃ ἀκολουθοῦντες ἐφοβοῦντο. καὶ παραλαβὼν πάλιν τοὺς δώδεκα ἤρξατο αὐτοῖς λέγειν τὰ μέλλοντα αὐτῷ συμβαίνειν
And they were on the way going up to Jerusalem, and Jesus was walking ahead of them; and they were astonished, and those following were afraid. And taking the twelve aside again he began to tell them the things about to happen to him:
33
ὅτι Ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ ⸀τοῖς γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν
“Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death and hand him over to the Gentiles;
34
καὶ ἐμπαίξουσιν αὐτῷ καὶ ⸂ἐμπτύσουσιν αὐτῷ καὶ μαστιγώσουσιν αὐτὸν⸃ καὶ ⸀ἀποκτενοῦσιν, καὶ ⸂μετὰ τρεῖς ἡμέρας⸃ ἀναστήσεται.
and they will mock him and spit on him and flog him and kill him; and after three days he will rise.”
35
Καὶ προσπορεύονται αὐτῷ Ἰάκωβος καὶ Ἰωάννης ⸀οἱ υἱοὶ Ζεβεδαίου λέγοντες ⸀αὐτῷ· Διδάσκαλε, θέλομεν ἵνα ὃ ἐὰν αἰτήσωμέν ⸀σε ποιήσῃς ἡμῖν.
And James and John, the sons of Zebedee, come up to him, saying to him, “Teacher, we want you to do for us whatever we ask you.”
36
ὁ δὲ εἶπεν αὐτοῖς· Τί θέλετε ⸀ποιήσω ὑμῖν;
And he said to them, “What do you want me to do for you?”
37
οἱ δὲ εἶπαν αὐτῷ· Δὸς ἡμῖν ἵνα εἷς ⸂σου ἐκ δεξιῶν⸃ καὶ εἷς ἐξ ⸀ἀριστερῶν καθίσωμεν ἐν τῇ δόξῃ σου.
And they said to him, “Grant us to sit, one at your right and one at your left, in your glory.”
38
ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· Οὐκ οἴδατε τί αἰτεῖσθε· δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω, ⸀ἢ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι;
But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism I am baptized with?”
39
οἱ δὲ εἶπαν αὐτῷ· Δυνάμεθα. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· ⸀Τὸ ποτήριον ὃ ἐγὼ πίνω πίεσθε καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε,
And they said to him, “We are able.” And Jesus said to them, “The cup that I drink you will drink, and the baptism I am baptized with you will be baptized with;
40
τὸ δὲ καθίσαι ἐκ δεξιῶν μου ⸀ἢ ἐξ εὐωνύμων οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ’ οἷς ἡτοίμασται.
but to sit at my right or at my left is not mine to give — it is for those for whom it has been prepared.”
41
Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.
And hearing it, the ten began to be indignant about James and John.
42
⸂καὶ προσκαλεσάμενος αὐτοὺς ὁ Ἰησοῦς⸃ λέγει αὐτοῖς· Οἴδατε ὅτι οἱ δοκοῦντες ἄρχειν τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάζουσιν αὐτῶν.
And calling them to himself, Jesus says to them, “You know that those who are held to rule the nations lord it down over them, and their great ones wield authority down over them.
Why this rendering
Mark.10.42 Observation
Syntactic observation
οἱ δοκοῦντες ἄρχειν — those who are held to rule. There is a layer folded into how Jesus names the rulers: not simply ἄρχοντες but δοκοῦντες, those who seem or are reckoned. The sentence suspends, or inverts, whether their ruling is ruling. The two verbs that follow both carry κατα-, the prefix of pressing down: κατακυριεύουσιν, they lord it down over them, and κατεξουσιάζουσιν, they wield authority down over them. Not the bare κυριεύω and ἐξουσιάζω but the compounded forms, twice in a row. Verses 43-44 set διάκονος, servant, and δοῦλος, slave, into that place as a descending stair, and v.45 puts the Son of Man at the bottom of it. SBLGNT marks a variant in this verse (⸂καὶ Ἰησοῦς⸃).
Rendering options · 2
Adopted “those who are held to rule the nations”
Basis Keeps δοκοῦντες in the sentence. That one word is the reservation about what their rule is.
“the rulers of the nations”
Basis Drops the reservation for concision.
Rejected Without the reservation the sentence becomes a neutral report about rule. The Greek does not say they rule; it says they are held to rule — and the whole direction of v.42 turns on that.
Lost in translation
the direction of κατα- The κατα- on both verbs draws a pressing down from above. 주관하다 and lord it over carry some of the direction, but not the grammatical weight of one prefix repeated twice.
Survives in · NIV2011 / NET / BSB
43
οὐχ οὕτως δέ ⸀ἐστιν ἐν ὑμῖν· ἀλλ’ ὃς ⸀ἂν θέλῃ ⸂μέγας γενέσθαι⸃ ἐν ὑμῖν, ἔσται ὑμῶν διάκονος,
But it is not so among you. Rather, whoever wants to become great among you shall be your servant,
44
καὶ ὃς ⸀ἂν θέλῃ ⸂ἐν ὑμῖν εἶναι⸃ πρῶτος, ἔσται πάντων δοῦλος·
and whoever wants to be first among you shall be slave of all.
45
καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.
For even the Son of Man came not to be served but to serve, and to give his life a ransom in the place of many.”
Why this rendering
Mark.10.45 Observation
Syntactic observation
λύτρον occurs only here in the book: the price paid to release a person, the money that frees a captive or a slave. Before it stands ἀντί — the preposition meaning in the place of, instead of, not on behalf of (which would be ὑπέρ). So the sentence says not a ransom for many but a ransom in the place of many. And the content of that ransom is τὴν ψυχὴν αὐτοῦ — the very word that was weighed against the whole world at 8:35-37. διακονέω comes twice in this one verse, passive against active, to be served against to serve; two of the verb's five places in Mark are here. The others are 1:13 (angels serving), 1:31 (the woman raised from fever serving), 15:41 (the women who watched the cross had served him) — in the three places other than this one, the subjects who serve are angels and women.
Rendering options · 2
Adopted “to give his life a ransom in the place of many”
Basis Keeps both the picture of λύτρον (a price that releases) and the direction of ἀντί (standing in the place). ψυχή stays life, as fixed for 8:35-37.
“as a ransom for many”
Basis Uses the conventional rendering.
Rejected 대속물 already carries a whole scheme of interpretation and says more than the sentence does. English for many likewise shifts ἀντί toward ὑπέρ — Greek distinguishes the two, and here it chose ἀντί.
Lost in translation
the economics of the ransom λύτρον is a word for a sum that actually changes hands. To whom it is paid the text does not say, but the picture of a payment is in the word — ransom carries some of the picture; 대속물 carries the conclusion instead.
46
Καὶ ἔρχονται εἰς Ἰεριχώ. καὶ ἐκπορευομένου αὐτοῦ ἀπὸ Ἰεριχὼ καὶ τῶν μαθητῶν αὐτοῦ καὶ ὄχλου ἱκανοῦ ⸀ὁ υἱὸς Τιμαίου Βαρτιμαῖος ⸀τυφλὸς ⸂προσαίτης ἐκάθητο παρὰ τὴν ὁδόν⸃.
And they come to Jericho. And as he was going out from Jericho with his disciples and a sizeable crowd, the son of Timaeus, Bartimaeus, a blind beggar, was sitting beside the road.
47
καὶ ἀκούσας ὅτι Ἰησοῦς ὁ ⸀Ναζαρηνός ἐστιν ἤρξατο κράζειν καὶ λέγειν· ⸀Υἱὲ Δαυὶδ Ἰησοῦ, ἐλέησόν με.
And hearing that it is Jesus the Nazarene, he began to cry out and say, “Son of David, Jesus, have mercy on me.”
48
καὶ ἐπετίμων αὐτῷ πολλοὶ ἵνα σιωπήσῃ· ὁ δὲ πολλῷ μᾶλλον ἔκραζεν· Υἱὲ Δαυίδ, ἐλέησόν με.
And many were rebuking him, that he should be quiet; but he was crying out all the more, “Son of David, have mercy on me.”
49
καὶ στὰς ὁ Ἰησοῦς εἶπεν· ⸂Φωνήσατε αὐτόν⸃. καὶ φωνοῦσι τὸν τυφλὸν λέγοντες αὐτῷ· Θάρσει, ⸀ἔγειρε, φωνεῖ σε.
And stopping, Jesus said, “Call him.” And they call the blind man, saying to him, “Take heart, get up, he is calling you.”
50
ὁ δὲ ἀποβαλὼν τὸ ἱμάτιον αὐτοῦ ⸀ἀναπηδήσας ἦλθεν πρὸς τὸν Ἰησοῦν.
And throwing off his outer garment, springing up, he came to Jesus.
51
καὶ ἀποκριθεὶς ⸂αὐτῷ ὁ Ἰησοῦς εἶπεν⸃· Τί ⸂σοι θέλεις ποιήσω⸃; ὁ δὲ τυφλὸς εἶπεν αὐτῷ· Ραββουνι, ἵνα ἀναβλέψω.
And answering him Jesus said, “What do you want me to do for you?” And the blind man said to him, “Rabbouni, that I may see again.”
Why this rendering
Mark.10.51 Observation
Syntactic observation
Ραββουνι — an Aramaic address transliterated, and one of only two places in this corpus — here, and John 20:16 (Mary at the tomb); the lexica record these as the only two in the New Testament as well. In this corpus a blind beggar and the first witness of the resurrection call him by the same word. Mark attaches no gloss here — he glossed at 5:41 (Talitha koum), 7:34 (Ephphatha) and 15:34, but not this word. In v.46 the gloss instead falls on a name: ὁ υἱὸς Τιμαίου Βαρτιμαῖος, the son of Timaeus, Bartimaeus — where Bartimaeus is itself Aramaic for son of Timaeus. He is the only person healed in Mark whose name survives. And the question in v.51, Τί σοι θέλεις ποιήσω, what do you want me to do for you, is word for word the question put to James and John in v.36 — the twelve asked for the seats of glory; the beggar asks to see. In v.50 ἀναπηδήσας, springing up, is unique in the book, alongside ἀποβαλὼν τὸ ἱμάτιον, throwing off his outer garment. SBLGNT marks a variant in this verse (⸂αὐτῷ εἶπεν⸃· ⸂σοι ποιήσω⸃;).
Rendering options · 2
Adopted “Rabbouni.” — the same word as at John 20:16
Basis Keeps the transliteration and holds it to one word across the corpus (a fixed glossary decision). Mark supplies no gloss; neither does the translation.
“Rabbi” or “Teacher”
Basis Levels it to the more familiar address.
Rejected Mark uses this form only here; at 9:5 and 11:21 it is Ῥαββί. Merging the two erases the distinction and cuts the single link to John 20:16.
Lost in translation
the gesture of throwing off the garment The text does not say what that garment was to him. Rendered plainly it is a man taking off a coat; more than that is knowledge from outside. What is inside the text is the arrangement: the man who left because of his property (21-22) and the man who threw off what he wore and ran (50), set side by side within one chapter.
52
⸂καὶ ὁ⸃ Ἰησοῦς εἶπεν αὐτῷ· Ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ ⸀εὐθὺς ἀνέβλεψεν, καὶ ἠκολούθει ⸀αὐτῷ ἐν τῇ ὁδῷ.
And Jesus said to him, “Go; your faith has saved you.” And at once he saw again, and was following him on the way.