1
Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς ⸀λαλεῖν· Ἀμπελῶνα ⸂ἄνθρωπος ἐφύτευσεν⸃, καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν.
And he began to speak to them in parables. “A man planted a vineyard, and put a fence around it, and dug a vat beneath the press, and built a tower; and he let it out to tenant farmers and went abroad.
2
καὶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῷ καιρῷ δοῦλον, ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ ⸂τῶν καρπῶν⸃ τοῦ ἀμπελῶνος·
And at the season he sent a slave to the farmers, to receive from them some of the fruit of the vineyard.
3
⸀καὶ λαβόντες αὐτὸν ἔδειραν καὶ ἀπέστειλαν κενόν.
And taking him, they beat him and sent him away empty.
4
καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον· ⸀κἀκεῖνον ⸀ἐκεφαλίωσαν καὶ ⸀ἠτίμασαν.
And again he sent another slave to them; and that one they struck on the head and dishonoured.
Why this rendering
Mark.12.4 Hypothesis
Syntactic observation
ἐκεφαλίωσαν is the aorist of κεφαλιόω, a verb that occurs only here in the corpus and that the lexica record as rare in Greek generally. It comes from κεφαλή, head, so struck him on the head reads naturally — but the common verb of the same root, κεφαλαιόω, means to sum up, and differs by a single letter; the Textus Receptus in fact prints ἐκεφαλαίωσαν. So the word divides not only in sense but in spelling. SBLGNT prints the shorter form with a mark. The Textus Receptus also has λιθοβολήσαντες, having stoned him, before it, explaining how the head was struck; SBLGNT does not — the shorter form is the one without the explanation. The ἠτίμασαν that follows, they dishonoured him, is unique in this book, and the violence climbs by steps: ἔδειραν, they beat him (v.3) → the head and the shaming (v.4) → ἀπέκτειναν, they killed him (v.5). SBLGNT marks a variant in this verse (⸀κἀκεῖνον ⸀ἐκεφαλίωσαν ⸀ἠτίμασαν.).
Rendering options · 2
Adopted “they struck him on the head and dishonoured him”
Basis Follows the root κεφαλή to the head, and does not import the stones (not in the base text).
“they cast stones at him and wounded him in the head”
Basis Follows the longer Textus Receptus form.
Rejected By our base-text decision we follow SBLGNT. And the stones explain a rare verb, so their addition is easier to account for than their loss.
Lost in translation
the uncertainty of the word A translation must choose, so struck on the head is settled, and the fact that the word is rare and uncertain disappears from the sentence.
5
⸀καὶ ἄλλον ἀπέστειλεν· κἀκεῖνον ἀπέκτειναν, καὶ πολλοὺς ἄλλους, ⸂οὓς μὲν δέροντες οὓς δὲ ἀποκτέννοντες⸃.
And he sent another; and that one they killed — and many others, beating some and killing some.
6
ἔτι ⸂ἕνα εἶχεν, υἱὸν ἀγαπητόν· ἀπέστειλεν⸃ αὐτὸν ⸂ἔσχατον πρὸς αὐτοὺς⸃ λέγων ὅτι Ἐντραπήσονται τὸν υἱόν μου.
He still had one, a beloved son. He sent him to them last, saying, ‘They will respect my son.'
7
ἐκεῖνοι δὲ οἱ γεωργοὶ ⸂πρὸς ἑαυτοὺς εἶπαν⸃ ὅτι Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ἡμῶν ἔσται ἡ κληρονομία.
But those farmers said to one another, ‘This is the heir. Come, let us kill him, and the inheritance will be ours.'
8
καὶ λαβόντες ⸂ἀπέκτειναν αὐτόν, καὶ ἐξέβαλον αὐτὸν⸃ ἔξω τοῦ ἀμπελῶνος.
And taking him they killed him, and threw him out of the vineyard.
9
⸀τί ποιήσει ὁ κύριος τοῦ ἀμπελῶνος; ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργούς, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις.
What will the owner of the vineyard do? He will come and destroy the farmers, and give the vineyard to others.
10
οὐδὲ τὴν γραφὴν ταύτην ἀνέγνωτε· Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας·
Have you not read this scripture: ‘The stone the builders rejected, this has become the head of the corner;
11
παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν;
this came from the Lord, and it is marvellous in our eyes'?”
12
Καὶ ἐζήτουν αὐτὸν κρατῆσαι, καὶ ἐφοβήθησαν τὸν ὄχλον, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν. καὶ ἀφέντες αὐτὸν ἀπῆλθον.
And they were seeking to seize him, and they feared the crowd; for they knew he had spoken the parable against them. And leaving him, they went away.
13
Καὶ ἀποστέλλουσιν πρὸς αὐτόν τινας τῶν Φαρισαίων καὶ τῶν Ἡρῳδιανῶν ἵνα αὐτὸν ἀγρεύσωσιν λόγῳ.
And they send to him some of the Pharisees and of the Herodians, to trap him in a word.
14
⸀καὶ ἐλθόντες λέγουσιν αὐτῷ· Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ οὐ μέλει σοι περὶ οὐδενός, οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων, ἀλλ’ ἐπ’ ἀληθείας τὴν ὁδὸν τοῦ θεοῦ διδάσκεις· ἔξεστιν ⸂δοῦναι κῆνσον Καίσαρι⸃ ἢ οὔ; δῶμεν ἢ μὴ δῶμεν;
And coming they say to him, “Teacher, we know that you are true, and that you defer to no one, for you do not look at the face of men but teach the way of God upon truth. Is it lawful to give the kensos to Caesar, or not? Shall we give, or shall we not give?”
15
ὁ δὲ εἰδὼς αὐτῶν τὴν ὑπόκρισιν εἶπεν αὐτοῖς· Τί με πειράζετε; φέρετέ μοι δηνάριον ἵνα ἴδω.
But knowing their hypocrisy he said to them, “Why do you test me? Bring me a denarius to look at.”
16
οἱ δὲ ἤνεγκαν. καὶ λέγει αὐτοῖς· Τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή; οἱ δὲ εἶπαν αὐτῷ· Καίσαρος.
And they brought one. And he says to them, “Whose image is this, and whose inscription?” And they said to him, “Caesar's.”
17
⸂ὁ δὲ⸃ Ἰησοῦς εἶπεν ⸀αὐτοῖς· ⸂Τὰ Καίσαρος ἀπόδοτε⸃ Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ. καὶ ⸀ἐξεθαύμαζον ἐπ’ αὐτῷ.
And Jesus said to them, “Give back to Caesar what is Caesar's, and to God what is God's.” And they were utterly amazed at him.
Why this rendering
Mark.12.17 Observation
Syntactic observation
Question and answer use different verbs. In v.14 they use δίδωμι three times — ἔξεστιν δοῦναι κῆνσον Καίσαρι, is it lawful to give tribute to Caesar; δῶμεν ἢ μὴ δῶμεν, shall we give or not give? In v.17 Jesus answers with ἀποδίδωμι — ἀπόδοτε. With the prefix ἀπο- it is not giving but **giving back**: the lexica gloss it toward paying off a debt or a wage — handing over what was the other party's to begin with. And ἀποδίδωμι occurs only this once in all of Mark — δίδωμι in v.14 and ἀποδίδωμι in v.17 divide precisely, inside one scene. Verse 16 lays the ground between them: whose is the εἰκών, the image, and the ἐπιγραφή, the inscription? They answer Caesar's, and then comes give back. The second half, τὰ τοῦ θεοῦ τῷ θεῷ, does not say what bears God's image — the parallel is left open. SBLGNT marks a variant in this verse (⸂ὁ δὲ⸃ ⸀αὐτοῖς· ⸂Τὰ ἀπόδοτε⸃ ⸀ἐξεθαύμαζον).
Rendering options · 2
Adopted “Give back to Caesar what is Caesar's, and to God what is God's.”
Basis Renders the ἀπο- as giving back, splitting it from the giving of v.14. The change of verb is the substance of the answer.
“Render to Caesar the things that are Caesar's.”
Basis Uses the conventional rendering.
Rejected 바치라 is the word of v.14 — answering in the questioner's word erases the move by which Jesus changed the verb. English render keeps some of the sense of repaying; give does not.
Lost in translation
the open parallel The logic — the coin bears Caesar's image, so it goes back to Caesar — is inside the sentence; what bears God's image is not said. The silence survives any translation, but the smoother the rendering, the more the parallel sounds complete.
18
Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι, καὶ ⸀ἐπηρώτων αὐτὸν λέγοντες·
And Sadducees come to him, who say there is no resurrection, and they were asking him,
19
Διδάσκαλε, Μωϋσῆς ἔγραψεν ἡμῖν ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ καὶ καταλίπῃ γυναῖκα καὶ ⸂μὴ ἀφῇ τέκνον⸃, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν ⸀γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ.
“Teacher, Moses wrote for us that if someone's brother dies and leaves a wife and leaves no child, his brother is to take the wife and raise up seed for his brother.
20
ἑπτὰ ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος ἔλαβεν γυναῖκα, καὶ ἀποθνῄσκων οὐκ ἀφῆκεν σπέρμα·
There were seven brothers; and the first took a wife, and dying left no seed;
21
καὶ ὁ δεύτερος ἔλαβεν αὐτήν, καὶ ἀπέθανεν ⸂μὴ καταλιπὼν⸃ σπέρμα, καὶ ὁ τρίτος ὡσαύτως·
and the second took her, and died leaving no seed; and the third likewise.
22
καὶ ⸂οἱ ἑπτὰ⸃ οὐκ ἀφῆκαν σπέρμα· ⸀ἔσχατον πάντων ⸂καὶ ἡ γυνὴ ἀπέθανεν⸃.
And the seven left no seed. Last of all the woman died too.
23
ἐν τῇ ἀναστάσει ⸂ὅταν ἀναστῶσιν⸃ τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα.
In the resurrection, when they rise, whose wife will she be? For the seven had her as wife.”
24
⸂ἔφη αὐτοῖς ὁ Ἰησοῦς⸃· Οὐ διὰ τοῦτο πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ;
Jesus said to them, “Is this not why you go astray — that you know neither the scriptures nor the power of God?
25
ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν οὔτε ⸀γαμίζονται, ἀλλ’ εἰσὶν ὡς ⸀ἄγγελοι ἐν τοῖς οὐρανοῖς·
For when they rise from the dead they neither marry nor are given in marriage, but are like angels in the heavens.
26
περὶ δὲ τῶν νεκρῶν ὅτι ἐγείρονται οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωϋσέως ἐπὶ τοῦ βάτου ⸀πῶς εἶπεν αὐτῷ ὁ θεὸς λέγων· Ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ ⸂ὁ θεὸς Ἰσαὰκ καὶ ὁ⸃ θεὸς Ἰακώβ;
And concerning the dead, that they are raised — have you not read in the book of Moses, at the bush, how God spoke to him, saying, ‘I am the God of Abraham and the God of Isaac and the God of Jacob'?
27
οὐκ ἔστιν ⸀θεὸς νεκρῶν ⸀ἀλλὰ ζώντων· ⸀πολὺ πλανᾶσθε.
He is not God of the dead but of the living. You go far astray.”
28
Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συζητούντων, ⸀ἰδὼν ὅτι καλῶς ⸂ἀπεκρίθη αὐτοῖς⸃, ἐπηρώτησεν αὐτόν· Ποία ἐστὶν ⸂ἐντολὴ πρώτη πάντων⸃;
And one of the scribes came up, hearing them disputing, and seeing that he had answered them well, asked him, “Which commandment is first of all?”
29
⸂ἀπεκρίθη ὁ Ἰησοῦς⸃ ὅτι Πρώτη ⸀ἐστίν· Ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν,
Jesus answered, “The first is: ‘Hear, Israel: the Lord our God is one Lord;
30
καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης ⸀τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος ⸀σου.
and you shall love the Lord your God out of your whole heart and out of your whole life and out of your whole mind and out of your whole strength.'
Why this rendering
Mark.12.30 Observation
Syntactic observation
The list Jesus quotes has four members — καρδία, heart; ψυχή, life; διάνοια, mind; ἰσχύς, strength. When the scribe repeats it in vv.32-33 the list has three — καρδία, σύνεσις (understanding), ἰσχύς. ψυχή drops out and διάνοια becomes σύνεσις. Each of those two words occurs exactly once in Mark: διάνοια at v.30, σύνεσις at v.33. The man repeating does not repeat exactly — and yet at v.34 Jesus says he answered νουνεχῶς, with a mind, an adverb that is likewise unique in Mark. The copying tradition moved to close the gap: the Textus Receptus restores ψυχή to v.33, evening it to four. SBLGNT leaves three. In its place v.33 adds what Jesus did not say — that this is more than all ὁλοκαυτώματα and θυσίαι, whole burnt offerings and sacrifices; ὁλοκαύτωμα too is unique in Mark. SBLGNT marks a variant in this verse (⸀τῆς ⸀σου.).
Rendering options · 2
Adopted Four in v.30, three in v.33 — rendered mismatched
Basis Follows the base text and does not erase the mismatch of the repetition.
Add soul to v.33, evening it to four
Basis Follows the Textus Receptus.
Rejected By our base-text decision we follow SBLGNT, and the direction runs one way: copyists who conform a quotation to its source are common; copyists who unconform one are rare.
Lost in translation
the difference between διάνοια and σύνεσις The first leans toward the organ of thinking, the second toward the grasp that puts things together. Mind and understanding overlap enough in English — and 생각 and 지혜 in Korean — that the scribe's substitution blurs.
31
⸀δευτέρα αὕτη· Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν.
The second is this: ‘You shall love your neighbour as yourself.' There is no other commandment greater than these.”
32
⸀καὶ εἶπεν αὐτῷ ὁ γραμματεύς· Καλῶς, διδάσκαλε, ἐπ’ ἀληθείας εἶπες ὅτι εἷς ἐστιν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ·
And the scribe said to him, “Well said, Teacher. You have spoken upon truth, that he is one and there is no other besides him;
33
καὶ τὸ ἀγαπᾶν αὐτὸν ἐξ ὅλης ⸀τῆς καρδίας καὶ ἐξ ὅλης τῆς ⸀συνέσεως καὶ ἐξ ὅλης τῆς ἰσχύος καὶ τὸ ἀγαπᾶν τὸν πλησίον ὡς ἑαυτὸν ⸀περισσότερόν ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν.
and to love him out of the whole heart and out of the whole understanding and out of the whole strength, and to love the neighbour as oneself, is more than all whole burnt offerings and sacrifices.”
34
καὶ ὁ Ἰησοῦς ἰδὼν ⸀αὐτὸν ὅτι νουνεχῶς ἀπεκρίθη εἶπεν αὐτῷ· Οὐ μακρὰν εἶ ἀπὸ τῆς βασιλείας τοῦ θεοῦ. καὶ οὐδεὶς οὐκέτι ἐτόλμα αὐτὸν ἐπερωτῆσαι.
And Jesus, seeing that he had answered with a mind, said to him, “You are not far from the kingdom of God.” And no one dared question him any longer.
35
Καὶ ἀποκριθεὶς ὁ Ἰησοῦς ἔλεγεν διδάσκων ἐν τῷ ἱερῷ· Πῶς λέγουσιν οἱ γραμματεῖς ὅτι ὁ χριστὸς υἱὸς ⸂Δαυίδ ἐστιν⸃;
And answering, Jesus was saying as he taught in the temple, “How do the scribes say that the Christ is the son of David?
36
⸀αὐτὸς Δαυὶδ εἶπεν ἐν ⸂τῷ πνεύματι τῷ⸃ ἁγίῳ· ⸀Εἶπεν ⸀κύριος τῷ κυρίῳ μου· ⸀Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ⸀ὑποκάτω τῶν ποδῶν σου.
David himself said in the Holy Spirit, ‘The Lord said to my Lord: sit at my right hand until I put your enemies under your feet.'
37
⸀αὐτὸς Δαυὶδ λέγει αὐτὸν κύριον, καὶ πόθεν ⸂αὐτοῦ ἐστιν υἱός⸃; καὶ ὁ πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως.
David himself calls him Lord — so how is he his son?” And the great crowd was hearing him gladly.
38
Καὶ ⸂ἐν τῇ διδαχῇ αὐτοῦ ἔλεγεν⸃· Βλέπετε ἀπὸ τῶν γραμματέων τῶν θελόντων ἐν στολαῖς περιπατεῖν καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς
And in his teaching he was saying, “Beware of the scribes, who want to walk about in long robes, and greetings in the marketplaces,
39
καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις,
and the front seats in the synagogues and the places of honour at suppers —
40
οἱ κατεσθίοντες τὰς οἰκίας τῶν χηρῶν καὶ προφάσει μακρὰ προσευχόμενοι· οὗτοι λήμψονται περισσότερον κρίμα.
who devour the houses of widows and for a pretext pray at length. These will receive a heavier judgement.”
41
Καὶ ⸀καθίσας ⸀κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον· καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά·
And sitting down opposite the treasury he was watching how the crowd throws copper into the treasury. And many rich people were throwing in much.
42
καὶ ἐλθοῦσα μία χήρα πτωχὴ ἔβαλεν λεπτὰ δύο, ὅ ἐστιν κοδράντης.
And one poor widow came and threw in two lepta, which is a kodrantes.
Why this rendering
Mark.12.42 Observation
Syntactic observation
ὅ ἐστιν κοδράντης — the author converts the currency. The lexica record λεπτόν as the smallest Greek coin in circulation and κοδράντης as a transliteration of the Latin quadrans. What the text shows is that two names stand side by side and one is converted into the other. So Mark explains Greek money by Roman money — the same device as glossing Aramaic into Greek at 5:41, 7:11, 7:34, except that here what is carried across is not a language but a currency. Both words occur only here in the book. The χαλκός, copper, of v.41 is the word of 6:8, the coin they were not to put in their belts; γαζοφυλάκιον, treasury, comes twice in v.41 and once in v.43 — all three in this paragraph. χήρα, widow, also comes three times: vv.40, 42, 43. Immediately after the scribes are said to devour widows' houses (κατεσθίω, v.40), one widow puts everything she has into the treasury. κατεσθίω occurs twice in Mark; the other is 4:4, where birds devour the seed.
Rendering options · 2
Adopted “put in two lepta, which is a kodrantes”
Basis Keeps both coin names transliterated. Mark's device is the pairing of two names; both must stand for the conversion to be visible.
“put in two very small copper coins, worth a few cents”
Basis Renders the size of the sum in today's terms.
Rejected Drop the names and what Mark did — carry one currency across into another — is gone, leaving only a conversion the translator has newly made. How small the sum is, v.44 says for itself.
Lost in translation
the reader the conversion is aimed at A gloss converting Greek money into Roman reads as aimed at a Roman-side reader, but that is an inference from the device, not something the text says.
43
καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ ⸀εἶπεν αὐτοῖς· Ἀμὴν λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ⸀ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον·
And calling his disciples he said to them, “Amen I say to you that this poor widow threw in more than all those throwing into the treasury.
44
πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον, αὕτη δὲ ἐκ τῆς ὑστερήσεως αὐτῆς πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν βίον αὐτῆς.
For they all threw in out of what overflows for them; but she, out of her falling short, threw in everything she had — her whole life.”
Why this rendering
Mark.12.44 Observation
Syntactic observation
The sentence is built on two symmetrical prepositional phrases — ἐκ τοῦ περισσεύοντος, out of what overflows, and ἐκ τῆς ὑστερήσεως, out of her falling short. The others give from surplus; she gives from lack. ὑστέρησις is unique in Mark, and its root is the word of 10:21, where the rich man is told ἕν σε ὑστερεῖ, one thing you fall short of — the man who had everything fell short by one, and the woman who has nothing gives everything out of falling short. The last words reopen the sentence: ὅλον τὸν βίον αὐτῆς. βίος occurs only here in Mark and reads two ways — what it takes to live (livelihood) and living itself (life). Since πάντα ὅσα εἶχεν, all that she had, has already said the property, the final phrase points past it unless it merely repeats. As with ψυχή at 8:35-37, one word carries two weights.
Rendering options · 2
Adopted “put in everything she had — her whole life”
Basis Leaves βίος open both ways. The preceding phrase has already said the property, so the last phrase is not made to repeat it.
“all she had to live on”
Basis Fixes it as livelihood for clarity.
Rejected It gains clarity by narrowing. Since the clause before already said all that she had, reading it as livelihood makes the final phrase a repetition, and leaves no reason for Mark to have placed βίος last.
Lost in translation
the two weights of βίος Neither Korean nor English has one word holding both livelihood and life. Whichever way it goes, the other side is pushed into a footnote.