1
Καὶ εἰσῆλθεν πάλιν ⸀εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα.
And he entered again into a synagogue, and a man was there having a withered hand.
2
καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα ⸀κατηγορήσωσιν αὐτοῦ.
And they were watching him closely, whether he would heal him on the Sabbath, so that they might accuse him.
3
καὶ λέγει τῷ ἀνθρώπῳ τῷ ⸂τὴν χεῖρα ἔχοντι ξηράν⸃· ⸀Ἔγειρε εἰς τὸ μέσον.
And he says to the man with the withered hand, “Rise into the middle.”
4
καὶ λέγει αὐτοῖς· Ἔξεστιν τοῖς σάββασιν ⸀ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων.
And he says to them, “Is it lawful on the Sabbath to do good or to do harm, to save a life or to kill?” But they were silent.
5
καὶ περιβλεψάμενος αὐτοὺς μετ’ ὀργῆς, συλλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ· Ἔκτεινον τὴν ⸀χεῖρα· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ ⸀αὐτοῦ.
And looking around at them with anger, grieving at the hardening of their heart, he says to the man, “Stretch out your hand.” And he stretched it out, and his hand was restored.
Why this rendering
Mark.3.5 Observation
Syntactic observation
μετ’ ὀργῆς — he looks around at them with anger. After ὀργισθείς at 1:41 this is the second place where Mark names Jesus' anger. Yet in the same verse stands συλλυπούμενος, grieving with — anger and grief overlap in one sentence. συλλυπέω occurs only here in the New Testament. πώρωσις, hardening, is the medical word for petrifying. The parallels in Matthew (12:13) and Luke (6:10) have neither ὀργή nor συλλυπούμενος — only Mark writes the emotions. SBLGNT marks a variant in this verse (⸀χεῖρα· ⸀αὐτοῦ.).
Rendering options · 2
Adopted looking around at them with anger, grieving at the hardening of their heart
Basis Keeps both anger and grief as they stand.
looking around at them in sorrow
Basis Softens the anger.
Rejected ὀργή joins the two places where Mark writes the emotion (1:41, 3:5). Softening also cuts against the variant judgement at 1:41 — an angry Jesus is the grain of Mark's text.
Lost in translation
anger and grief side by side One look carries two feelings. Versions mostly render both, but that Matthew and Luke erased both — that the pairing is Mark's alone — shows only in synoptic comparison.
Survives in · 개역한글 / KJV / NASB / ESV / VULG / ELB / SYNOD
6
καὶ ἐξελθόντες οἱ Φαρισαῖοι ⸀εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ⸀ἐδίδουν κατ’ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
And going out, the Pharisees at once with the Herodians were taking counsel against him, how they might destroy him.
7
Καὶ ὁ Ἰησοῦς ⸂μετὰ τῶν μαθητῶν αὐτοῦ ἀνεχώρησεν⸃ πρὸς τὴν θάλασσαν· καὶ πολὺ πλῆθος ἀπὸ τῆς Γαλιλαίας ⸀ἠκολούθησεν, καὶ ἀπὸ τῆς Ἰουδαίας
And Jesus with his disciples withdrew toward the sea; and a great multitude from Galilee followed, and from Judea
8
καὶ ἀπὸ Ἱεροσολύμων καὶ ἀπὸ τῆς Ἰδουμαίας ⸀καὶ πέραν τοῦ Ἰορδάνου ⸁καὶ περὶ Τύρον καὶ Σιδῶνα, πλῆθος πολύ, ⸀ἀκούοντες ὅσα ⸀ἐποίει ἦλθον πρὸς αὐτόν.
and from Jerusalem and from Idumea and beyond the Jordan and around Tyre and Sidon — a great multitude, hearing all he was doing, came to him.
9
καὶ εἶπεν τοῖς μαθηταῖς αὐτοῦ ἵνα πλοιάριον προσκαρτερῇ αὐτῷ διὰ τὸν ὄχλον ἵνα μὴ θλίβωσιν αὐτόν·
And he told his disciples that a small boat should stand ready for him because of the crowd, so that they would not press upon him;
10
πολλοὺς γὰρ ἐθεράπευσεν, ὥστε ἐπιπίπτειν αὐτῷ ἵνα αὐτοῦ ἅψωνται ὅσοι εἶχον μάστιγας.
for he healed many, so that all who had afflictions were falling upon him in order to touch him.
11
καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ⸂ἐθεώρουν, προσέπιπτον⸃ αὐτῷ καὶ ⸀ἔκραζον ⸀λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ.
And the unclean spirits, whenever they saw him, were falling down before him and crying out, saying, “You are the Son of God.”
12
καὶ πολλὰ ἐπετίμα αὐτοῖς ἵνα μὴ ⸂αὐτὸν φανερὸν⸃ ⸀ποιήσωσιν.
And he sternly warned them many times not to make him known.
13
Καὶ ἀναβαίνει εἰς τὸ ὄρος καὶ προσκαλεῖται οὓς ἤθελεν αὐτός, καὶ ἀπῆλθον πρὸς αὐτόν.
And he goes up on the mountain and calls to himself those he himself wanted, and they went to him.
14
καὶ ἐποίησεν ⸀δώδεκα, ἵνα ὦσιν μετ’ αὐτοῦ καὶ ἵνα ἀποστέλλῃ αὐτοὺς κηρύσσειν
And he made twelve, that they might be with him and that he might send them out to proclaim
Why this rendering
Mark.3.14 Hypothesis
Syntactic observation
ἐποίησεν δώδεκα — literally, he **made** twelve. ποιέω is the verb of making, the ἐποίησεν of Genesis 1:1 LXX, God made. With appointing verbs available (καθίστημι and others), Mark chose the making one; v.16 repeats the form. Two purpose clauses follow — ἵνα ὦσιν μετ’ αὐτοῦ, that they might be with him, and ἵνα ἀποστέλλῃ, that he might send them. Being-with stands before being-sent. SBLGNT marks a variant (⸀) at δώδεκα — the presence or absence of whom he also named apostles divides here. SBLGNT marks a variant in this verse (⸀δώδεκα,).
Rendering options · 2
he appointed twelve
Basis Uses the language of office.
Rejected Appoint is the sense of a verb Mark did not use. The strangeness of the making verb applied to people — a new thing called the Twelve being made out of the crowd — is smoothed away by office language.
Adopted And he made twelve, that they might be with him and that he might send them out to proclaim,
Basis Keeps ποιέω as made, leaving the strangeness of the creation word. The Vulgate has fecit.
Lost in translation
the creation grain of ποιέω With the verb by which God made the world, Jesus makes the Twelve. Office language removes the grain. In our columns only the Vulgate (fecit) and YLT (made) keep it.
Survives in · VULG / YLT
15
καὶ ἔχειν ⸀ἐξουσίαν ἐκβάλλειν τὰ δαιμόνια·
and to have authority to drive out the demons.
16
καὶ ⸂ἐποίησεν τοὺς δώδεκα, καὶ⸃ ἐπέθηκεν ⸂ὄνομα τῷ Σίμωνι⸃ Πέτρον,
And he made the twelve, and he put on Simon the name Peter;
17
καὶ Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν τοῦ Ἰακώβου (καὶ ἐπέθηκεν αὐτοῖς ⸀ὀνόματα Βοανηργές, ὅ ἐστιν Υἱοὶ Βροντῆς),
and James the son of Zebedee and John the brother of James — and he put on them the name Boanerges, which is, Sons of Thunder —
18
καὶ Ἀνδρέαν καὶ Φίλιππον καὶ Βαρθολομαῖον καὶ Μαθθαῖον καὶ Θωμᾶν καὶ Ἰάκωβον τὸν τοῦ Ἁλφαίου καὶ Θαδδαῖον καὶ Σίμωνα τὸν ⸀Καναναῖον
and Andrew and Philip and Bartholomew and Matthew and Thomas and James the son of Alphaeus and Thaddaeus and Simon the Cananaean,
19
καὶ Ἰούδαν ⸀Ἰσκαριώθ, ὃς καὶ παρέδωκεν αὐτόν.
and Judas Iscariot, who also handed him over.
20
Καὶ ⸀ἔρχεται εἰς οἶκον· καὶ συνέρχεται πάλιν ⸀ὁ ὄχλος, ὥστε μὴ δύνασθαι αὐτοὺς ⸀μηδὲ ἄρτον φαγεῖν.
And he comes into a house; and the crowd comes together again, so that they could not even eat bread.
21
καὶ ἀκούσαντες οἱ παρ’ αὐτοῦ ἐξῆλθον κρατῆσαι αὐτόν, ἔλεγον γὰρ ὅτι ἐξέστη.
And hearing of it, his family went out to seize him, for they were saying, “He is out of his mind.”
Why this rendering
Mark.3.21 Observation
Syntactic observation
ἐξέστη is ἐξίστημι — he is out of his mind. The subject, οἱ παρ’ αὐτοῦ, is those from his side: his family. κρατῆσαι, to seize, is the verb later used for arresting Jesus (12:12; 14:1, 44, 46, 49). **His family comes out to seize him, and the reason given is that he is beside himself — a sentence found only in Mark.** Matthew and Luke lack the verse entirely. The scene at vv.31–35, his mother and brothers standing outside asking for him, takes it up.
Rendering options · 2
Adopted hearing it, his family went out to seize him, for they were saying, “He is out of his mind.”
Basis Keeps the force of both ἐξέστη and κρατέω.
his friends went out to lay hold on him, for they said, He is beside himself
Basis Softens the family's judgement.
Rejected Beside himself and restrain shave the force. That the family said he is mad and came to seize him is what Mark wrote, and that Matthew and Luke dropped the verse witnesses to its force — it was a sentence one might wish away.
Lost in translation
that κρατέω is the arrest verb The verb by which the family comes for him is the verb of his arrest in chapter 14. Consistent rendering keeps the word, but nothing marks that the shadow is already here.
Survives in · NASB / ESV / NET / ELB
22
καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἱεροσολύμων καταβάντες ἔλεγον ὅτι Βεελζεβοὺλ ἔχει καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.
And the scribes who came down from Jerusalem were saying, “He has Beelzebul,” and, “By the ruler of the demons he drives out the demons.”
23
καὶ προσκαλεσάμενος αὐτοὺς ἐν παραβολαῖς ἔλεγεν αὐτοῖς· Πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν;
And calling them to himself, he was saying to them in parables, “How can Satan drive out Satan?
Why this rendering
Mark.3.23 Observation
Syntactic observation
παραβολαῖς — **the first παραβολή in Mark**, where the word occurs thirteen times. **It never occurs in all of John** (John uses παροιμία — the observation fixed at John 10:6). With the corpus now two books, the contrast completes: the Synoptic παραβολή against the Johannine παροιμία. Σατανᾶς Σατανᾶν — the name doubled, nominative then accusative. And ἐκβάλλειν is the verb of 1:12, 34, 39 — whether Satan can drive out Satan is asked in the exorcism verb.
Rendering options · 2
Adopted he was saying to them in parables
Basis Renders παραβολή as parable — kept apart from John's παροιμία (a figure). In the Synoptics parable is παραβολή's slot, and John's avoidance of it stays visible in our translation.
in figures he was saying to them
Basis Uses the same rendering as in John.
Rejected Unifying makes the two words one, and John's avoidance of παραβολή vanishes from the corpus. Different words must be rendered differently for the difference to stand.
Lost in translation
the cross-book παραβολή / παροιμία contrast Thirteen in Mark against none in John — a fact of word lists, surviving in translation only when both books share one rendering system. Which is what this corpus is for.
24
καὶ ἐὰν βασιλεία ἐφ’ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη·
And if a kingdom is divided against itself, that kingdom cannot stand;
25
καὶ ἐὰν οἰκία ἐφ’ ἑαυτὴν μερισθῇ, οὐ ⸀δυνήσεται ⸂ἡ οἰκία ἐκείνη σταθῆναι⸃·
and if a house is divided against itself, that house will not be able to stand;
26
καὶ εἰ ὁ Σατανᾶς ἀνέστη ἐφ’ ἑαυτὸν καὶ ⸀ἐμερίσθη, οὐ δύναται ⸀στῆναι ἀλλὰ τέλος ἔχει.
and if Satan has risen up against himself and is divided, he cannot stand but has an end.
27
⸂ἀλλ’ οὐδεὶς δύναται⸃ ⸂εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη⸃ αὐτοῦ διαρπάσαι ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν αὐτοῦ ⸀διαρπάσει.
But no one can enter the strong man's house and plunder his goods unless he first binds the strong man; and then he will plunder his house.
28
Ἀμὴν λέγω ὑμῖν ὅτι πάντα ἀφεθήσεται ⸂τοῖς υἱοῖς τῶν ἀνθρώπων, τὰ ἁμαρτήματα⸃ καὶ ⸂αἱ βλασφημίαι ὅσα ἐὰν⸃ βλασφημήσωσιν·
Amen, I say to you, all will be forgiven the sons of men — the sins and the blasphemies, whatever they blaspheme;
29
ὃς δ’ ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλὰ ἔνοχός ἐστιν αἰωνίου ⸀ἁμαρτήματος.
but whoever blasphemes against the Holy Spirit has no forgiveness to the age, but is held in an eternal sin” —
Why this rendering
Mark.3.29 Observation
Syntactic observation
αἰωνίου ἁμαρτήματος — an eternal sin. **The αἰώνιος met throughout John in ζωὴ αἰώνιος here attaches to sin — the only such place in the New Testament.** SBLGNT marks ἁμαρτήματος (⸀): the Textus Receptus line reads κρίσεως, judgement, yielding liable to eternal judgement. The strange pairing eternal sin was changed toward the familiar eternal judgement — a textbook harder reading. ἁμάρτημα, the act of sin, stands only at v.28 (plural) and here, a different word from John's ἁμαρτία. SBLGNT marks a variant in this verse (⸀ἁμαρτήματος.).
Rendering options · 2
is in danger of eternal damnation
Basis Follows the Textus Receptus.
Rejected Our base text is SBLGNT (DECISIONS C1), and eternal judgement is the smoothing of a strange pairing.
Adopted has no forgiveness to the age, but is held in an eternal sin
Basis Renders the strange pairing as it stands, keeping eternal so that the adjective of ζωὴ αἰώνιος shows.
Lost in translation
both sides of αἰώνιος Eternal life and an eternal sin share one adjective. Consistency keeps the word, but that the pairing is unique in the New Testament shows only in the word lists.
Survives in · NASB / ESV / NET / ELB
30
ὅτι ἔλεγον· Πνεῦμα ἀκάθαρτον ἔχει.
because they were saying, “He has an unclean spirit.”
31
⸂Καὶ ἔρχονται⸃ ⸂ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ⸃ καὶ ἔξω ⸀στήκοντες ἀπέστειλαν πρὸς αὐτὸν ⸀καλοῦντες αὐτόν.
And his mother and his brothers come, and standing outside they sent to him, calling him.
32
καὶ ἐκάθητο ⸂περὶ αὐτὸν ὄχλος⸃, ⸂καὶ λέγουσιν⸃ αὐτῷ· Ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί ⸀σου ἔξω ζητοῦσίν σε.
And a crowd was sitting around him, and they say to him, “Look, your mother and your brothers are outside seeking you.”
33
καὶ ⸂ἀποκριθεὶς αὐτοῖς λέγει⸃· Τίς ἐστιν ἡ μήτηρ μου ⸀ἢ οἱ ἀδελφοί ⸀μου;
And answering them he says, “Who is my mother and my brothers?”
34
καὶ περιβλεψάμενος ⸂τοὺς περὶ αὐτὸν κύκλῳ⸃ καθημένους λέγει· Ἴδε ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου·
And looking around at those sitting in a circle about him, he says, “See, my mother and my brothers.
35
ὃς ⸀γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ⸀ἀδελφὴ καὶ μήτηρ ἐστίν.
For whoever does the will of God, this one is my brother and sister and mother.”