1
Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν ⸀Γερασηνῶν.
And they came to the other side of the sea, into the country of the Gerasenes.
2
καὶ ⸂ἐξελθόντος αὐτοῦ⸃ ἐκ τοῦ πλοίου ⸂εὐθὺς ὑπήντησεν⸃ αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ,
And as he came out of the boat, at once there met him out of the tombs a man with an unclean spirit,
3
ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ ⸂οὐδὲ ἁλύσει οὐκέτι⸃ οὐδεὶς ἐδύνατο αὐτὸν δῆσαι
who had his dwelling among the tombs; and no one could bind him any longer, not even with a chain,
4
διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι καὶ διεσπάσθαι ὑπ’ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρῖφθαι, καὶ οὐδεὶς ⸂ἴσχυεν αὐτὸν⸃ δαμάσαι·
because he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles shattered; and no one had the strength to subdue him.
5
καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς ⸂μνήμασιν καὶ ἐν τοῖς ὄρεσιν⸃ ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις.
And through it all, night and day, among the tombs and in the mountains, he was crying out and cutting himself with stones.
6
⸂καὶ ἰδὼν⸃ τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν ⸀αὐτόν,
And seeing Jesus from afar, he ran and fell down before him,
7
καὶ κράξας φωνῇ μεγάλῃ ⸀λέγει· Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω σε τὸν θεόν, μή με βασανίσῃς.
and crying out with a loud voice he says, “What to me and to you, Jesus, Son of the Most High God? I adjure you by God, do not torment me.”
8
ἔλεγεν γὰρ αὐτῷ· Ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου.
For he was saying to him, “Come out of the man, unclean spirit.”
9
καὶ ἐπηρώτα αὐτόν· Τί ⸂ὄνομά σοι⸃; καὶ ⸂λέγει αὐτῷ⸃· ⸀Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν·
And he was asking him, “What is your name?” And he says to him, “My name is Legion, for we are many.”
Why this rendering
Mark.5.9 Observation
Syntactic observation
Λεγιών is the Latin legio, a legion — five to six thousand men — written in Greek letters. Like πραιτώριον at John 18:28, a Roman military-administrative word enters by transliteration; here it becomes a demon's name. And the sentence disagrees in number — the name is singular (Λεγιὼν ὄνομά μοι) while the reason is plural (πολλοί ἐσμεν, we are many). Singular and plural from one mouth. The setting is the Decapolis, where Roman troops were stationed. SBLGNT marks a variant in this verse (⸂ὄνομά σοι⸃; ⸂λέγει αὐτῷ⸃· ⸀Λεγιὼν).
Rendering options · 2
Adopted My name is Legion, for we are many.
Basis Keeps the transliteration and the number clash as they stand — the treatment of praetorium at John 18:28.
My name is Army
Basis Renders the sense.
Rejected Army in general erases the specific Roman institution — a demon bearing a legion's name in occupied country.
Lost in translation
the Romanness of the word Transliteration keeps the word, but that legio was the occupier's word for a first-century reader does not cross without a note.
10
καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ ⸀αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας.
And he was begging him earnestly not to send them out of the country.
11
ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη·
Now a great herd of pigs was there, feeding near the mountain.
12
καὶ παρεκάλεσαν ⸀αὐτὸν λέγοντες· Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν.
And they begged him, saying, “Send us into the pigs, so that we may enter into them.”
13
καὶ ἐπέτρεψεν ⸀αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ⸀ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ.
And he permitted them. And coming out, the unclean spirits entered into the pigs; and the herd rushed down the steep bank into the sea, about two thousand, and they were being choked in the sea.
14
⸂Καὶ οἱ⸃ βόσκοντες ⸀αὐτοὺς ἔφυγον καὶ ⸀ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ⸀ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός.
And those feeding them fled and reported it in the city and in the fields; and people came to see what it was that had happened.
15
καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον ⸀καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν ⸀λεγιῶνα, καὶ ἐφοβήθησαν.
And they come to Jesus and observe the demon-possessed man sitting, clothed and in his right mind — the man who had had the legion — and they were afraid.
16
⸂καὶ διηγήσαντο⸃ αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων.
And those who had seen it recounted to them how it had happened to the demon-possessed man, and about the pigs.
17
καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν.
And they began to beg him to go away from their region.
18
καὶ ⸀ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα ⸂μετ’ αὐτοῦ ᾖ⸃.
And as he was getting into the boat, the man who had been demon-possessed was begging him that he might be with him.
19
⸀καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ· Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ⸀ἀπάγγειλον αὐτοῖς ὅσα ⸂ὁ κύριός σοι⸃ πεποίηκεν καὶ ἠλέησέν σε.
And he did not allow him, but says to him, “Go to your house, to your own people, and report to them all that the Lord has done for you, and that he had mercy on you.”
20
καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς, καὶ πάντες ἐθαύμαζον.
And he went away and began to proclaim in the Decapolis all that Jesus had done for him, and all were marvelling.
21
Καὶ διαπεράσαντος τοῦ Ἰησοῦ ἐν τῷ πλοίῳ πάλιν εἰς τὸ πέραν συνήχθη ὄχλος πολὺς ἐπ’ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν.
And when Jesus had crossed over again in the boat to the other side, a great crowd gathered to him, and he was beside the sea.
22
⸀καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι Ἰάϊρος, καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ
And one of the synagogue rulers comes, Jairus by name; and seeing him, he falls at his feet
23
καὶ ⸀παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι Τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς ⸂τὰς χεῖρας αὐτῇ⸃ ⸀ἵνα σωθῇ καὶ ⸀ζήσῃ.
and begs him earnestly, saying, “My little daughter is at the point of death. Come and lay your hands on her, so that she may be saved and live.”
24
καὶ ἀπῆλθεν μετ’ αὐτοῦ. Καὶ ἠκολούθει αὐτῷ ὄχλος πολύς, καὶ συνέθλιβον αὐτόν.
And he went with him. And a great crowd was following him, and they were pressing upon him.
25
καὶ ⸀γυνὴ οὖσα ἐν ῥύσει αἵματος ⸂δώδεκα ἔτη⸃
And a woman who had had a flow of blood twelve years,
26
καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ δαπανήσασα τὰ παρ’ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα,
and had suffered much under many physicians and spent all she had, and was no better but rather had come to worse,
27
⸀ἀκούσασα περὶ τοῦ Ἰησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ·
hearing about Jesus, came in the crowd from behind and touched his garment.
28
ἔλεγεν γὰρ ὅτι ⸂Ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ⸃ σωθήσομαι.
For she was saying, “If I touch even his garments, I will be saved.”
29
καὶ ⸀εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος.
And at once the spring of her blood was dried up, and she knew in her body that she was healed of the scourge.
30
καὶ ⸀εὐθὺς ὁ Ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ἐπιστραφεὶς ἐν τῷ ὄχλῳ ἔλεγεν· Τίς μου ἥψατο τῶν ἱματίων;
And at once Jesus, knowing in himself that power had gone out of him, turning in the crowd was saying, “Who touched my garments?”
Why this rendering
Mark.5.30 Observation
Syntactic observation
τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν — he knew that power had gone out of him. The power moves like a subject: he did not wield it; it went out and he perceived it. ἅπτω, to touch, runs four times through the passage (vv.27, 28, 30, 31) — the woman's hand on the garment is the hinge. Her inner speech at v.28 is σωθήσομαι, I shall be σῴζω-ed, the verb repeated at v.23 (Jairus) and v.34. Matthew's parallel (9:22) lacks the going-out sentence altogether; only Mark and Luke write it. SBLGNT marks a variant in this verse (⸀εὐθὺς).
Rendering options · 2
Adopted And at once Jesus, knowing in himself that power had gone out of him, turning in the crowd was saying, “Who touched my garments?”
Basis Keeps the structure of the power going out.
aware that he had exercised power
Basis Renders it as his act.
Rejected It inverts the sentence: Mark writes that power went out and that Jesus perceived it. The order of act and perception is what the verse says.
Lost in translation
the double sense of σῴζω σῴζω at vv.23, 28, 34 is both to be healed and to be saved. Korean and English must choose per context, and at v.34 — your faith has σέσωκέν you — either choice loses the other.
31
καὶ ἔλεγον αὐτῷ οἱ μαθηταὶ αὐτοῦ· Βλέπεις τὸν ὄχλον συνθλίβοντά σε, καὶ λέγεις· Τίς μου ἥψατο;
And his disciples were saying to him, “You see the crowd pressing upon you, and you say, ‘Who touched me?’”
32
καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν.
And he was looking around to see the woman who had done this.
33
ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν ⸀αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῷ καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν.
But the woman, fearing and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth.
34
ὁ δὲ εἶπεν αὐτῇ· ⸀Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου.
And he said to her, “Daughter, your faith has saved you. Go into peace, and be well from your scourge.”
Why this rendering
Mark.5.34 Observation
Syntactic observation
Θυγάτηρ — daughter. **The only place in the Gospels where Jesus calls a woman daughter.** And the chapter is woven of daughter-words: Jairus says my θυγάτριον, little daughter (v.23); at v.35 comes your θυγάτηρ has died; and between them the unnamed woman is called Θυγάτηρ. The woman ill twelve years (v.25) and the girl of twelve (v.42) overlap in number too. σέσωκέν is perfect — has saved, and it stands so. μάστιξ, a whip, is the word used for the affliction (vv.29, 34). SBLGNT marks a variant in this verse (⸀Θυγάτηρ,).
Rendering options · 2
Adopted Daughter, your faith has saved you. Go into peace, and be well from your scourge.
Basis Keeps σῴζω as saved and μάστιξ as scourge, holding the double sense and the image.
Daughter, your faith has healed you; be freed from your disease.
Basis Renders by the healing context.
Rejected Healed narrows away the salvation in σῴζω, and disease dissolves the whip in μάστιξ. What she stole toward was healing; the word he pronounces is the larger one — the gap is the sentence's point.
Lost in translation
the weave of θυγάτριον and θυγάτηρ Jairus' little daughter and Jesus' Daughter divide as diminutive and base form. Korean can carry it partly, but no version marks that the nameless woman is called by the same word as the ruler's daughter.
35
Ἔτι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι Ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον;
While he was still speaking, they come from the synagogue ruler's house, saying, “Your daughter died. Why trouble the Teacher any further?”
36
ὁ δὲ Ἰησοῦς ⸀παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ· Μὴ φοβοῦ, μόνον πίστευε.
But Jesus, overhearing the word being spoken, says to the synagogue ruler, “Do not fear; only keep believing.”
Why this rendering
Mark.5.36 Hypothesis
Syntactic observation
παρακούσας — παρά with ἀκούω, **a word that reads both as overhearing and as ignoring, refusing to hear.** SBLGNT marks it (⸀); the alternative is plain ἀκούσας, hearing. Whether Jesus overheard the word she is dead or ignored it hangs on one word, and the manuscripts divide. μόνον πίστευε — present imperative: only keep believing. It pairs with do you not yet have faith at 4:40. And Μὴ φοβοῦ is the present prohibition — stop the fearing already begun (the grammar established at John 20:17). SBLGNT marks a variant in this verse (⸀παρακούσας).
Rendering options · 2
Adopted But Jesus, overhearing the word being spoken, says to the synagogue ruler, “Do not fear; only keep believing.”
Basis Takes overhearing in the text, recording the ignoring reading in the observation, and keeps the present imperative's continuance.
But Jesus, ignoring what they said
Basis Takes the ignoring side, as ESV and NIV.
Rejected Both readings stand and the manuscripts divide; we choose one without erasing the other. Ignoring is the stronger fit, but the variant's alternative (ἀκούσας) sits on the hearing side, and continuity was preferred.
Lost in translation
the two faces of παρακούω Overhearing and refusing to hear are one word. The versions split down the middle, and neither side notes the other reading.
37
καὶ οὐκ ἀφῆκεν οὐδένα ⸂μετ’ αὐτοῦ⸃ συνακολουθῆσαι εἰ μὴ ⸀τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τὸν ἀδελφὸν Ἰακώβου.
And he did not allow anyone to follow along with him except Peter and James and John the brother of James.
38
καὶ ⸀ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον ⸀καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά,
And they come into the house of the synagogue ruler, and he observes a commotion, and people wailing and lamenting loudly.
39
καὶ εἰσελθὼν λέγει αὐτοῖς· Τί θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν ἀλλὰ καθεύδει.
And entering he says to them, “Why are you in commotion and wailing? The child did not die but is sleeping.”
40
καὶ κατεγέλων αὐτοῦ. ⸀αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετ’ αὐτοῦ, καὶ εἰσπορεύεται ὅπου ἦν τὸ ⸀παιδίον·
And they were laughing at him. But he, having driven them all out, takes along the father of the child and the mother and those with him, and goes in where the child was.
41
καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ· Ταλιθα ⸀κουμ, ὅ ἐστιν μεθερμηνευόμενον· Τὸ κοράσιον, σοὶ λέγω, ⸀ἔγειρε.
And taking hold of the child's hand he says to her, “Talitha koum” — which translated means, “Little girl, I say to you, rise.”
Why this rendering
Mark.5.41 Observation
Syntactic observation
Ταλιθα κουμ — Aramaic written as sound. And ὅ ἐστιν μεθερμηνευόμενον — **the author's translation note, which translated is.** **μεθερμηνεύω is the verb fixed at John 1:38 and 41** — the two books of the corpus use one device in one word. Mark keeps Jesus' Aramaic in sound several times (5:41; 7:34 Ephphatha; 14:36 Abba; 15:34 Eloi); the parallels in Matthew and Luke erase it. And σοὶ λέγω, I say to you, is not in the Aramaic — the trace of a translator choosing words. SBLGNT marks a variant in this verse (⸀κουμ, ⸀ἔγειρε.).
Rendering options · 2
Adopted And taking hold of the child's hand he says to her, “Talitha koum” — which translated means, “Little girl, I say to you, rise.”
Basis Keeps the Aramaic in sound and sets the note as a sentence, per the chapter-1 principle — no parentheses.
he said, “Little girl, rise.”
Basis Drops the Aramaic and renders the sense.
Rejected That is what Matthew and Luke already did. Mark kept the sound because the sound was part of the tradition; dropping it also drops the fact that the author is translating — the very thing this project marks.
Lost in translation
the spoken language of Jesus The Gospel is Greek but Jesus spoke Aramaic, and Mark's few transliterations are rare windows on that layer. Each translation adds one more — Aramaic to Greek to Korean. The verse displays its own layering.
Survives in · 개역한글 / KJV / NASB / ESV / NET / NIV2011 / VULG / ELB / SYNOD / JPNICT
42
καὶ ⸀εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα. καὶ ἐξέστησαν ⸁εὐθὺς ἐκστάσει μεγάλῃ.
And at once the little girl rose and was walking, for she was twelve years old. And at once they were amazed with a great amazement.
43
καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν.
And he strictly ordered them that no one should know this, and he said that something be given her to eat.