1
Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ⸀ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ.
And he went out from there and comes into his hometown, and his disciples follow him.
2
καὶ γενομένου σαββάτου ἤρξατο ⸂διδάσκειν ἐν τῇ συναγωγῇ⸃· καὶ ⸀οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες· Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα ⸀τούτῳ, καὶ ⸀αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ ⸀γινόμεναι;
And when the Sabbath came he began to teach in the synagogue; and many hearing him were astounded, saying, “From where does this man have these things? And what is the wisdom given to him, and such works of power coming to be through his hands?
3
οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς ⸀τῆς Μαρίας ⸂καὶ ἀδελφὸς⸃ Ἰακώβου καὶ ⸀Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ.
Is this not the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they were stumbling over him.
Why this rendering
Mark.6.3 Observation
Syntactic observation
ὁ τέκτων — **the only place in the New Testament where Jesus himself is called the carpenter.** Matthew's parallel (13:55) changes it to the carpenter's son. And ὁ υἱὸς τῆς Μαρίας — the son of Mary, with no father's name, where custom named a man by his father. ἐσκανδαλίζοντο is σκανδαλίζω, the stumbling fixed at John 6:61 and 16:1 — his townspeople stumble over the carpenter. SBLGNT marks a variant in this verse (⸀τῆς ⸂καὶ ἀδελφὸς⸃ ⸀Ἰωσῆτος).
Rendering options · 2
Adopted Is this not the carpenter, the son of Mary and brother of James and Joses and Judas and Simon?
Basis Keeps the carpenter and the son of Mary as they stand.
Is this not the carpenter's son?
Basis Follows the Matthean parallel.
Rejected That is Matthew's change. Mark's direct statement that Jesus worked with his hands disappears.
Lost in translation
the Mark/Matthew difference Carpenter against carpenter's son shows only with the Gospels side by side. A single-version reader knows only his book's form.
4
⸂καὶ ἔλεγεν⸃ αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς ⸂συγγενεῦσιν αὐτοῦ⸃ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ.
And Jesus was saying to them, “A prophet is not without honour except in his hometown and among his relatives and in his house.”
5
καὶ οὐκ ἐδύνατο ἐκεῖ ⸂ποιῆσαι οὐδεμίαν δύναμιν⸃, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν·
And he could do no work of power there, except that laying his hands on a few sick people he healed them.
Why this rendering
Mark.6.5 Observation
Syntactic observation
οὐκ ἐδύνατο — he **could** not. The imperfect negative of δύναμαι, with the cognate noun δύναμις as object — he had no power to do any work of power: the doubling is in the sentence. **Matthew's parallel (13:58) changes it to οὐκ ἐποίησεν, he did not** — inability becomes choice. And 6:6 follows: ἐθαύμασεν διὰ τὴν ἀπιστίαν — he marvelled at their unbelief, one of the rare places where Jesus marvels. SBLGNT marks a variant in this verse (⸂ποιῆσαι δύναμιν⸃,).
Rendering options · 2
Adopted And he could do no work of power there, except that laying his hands on a few sick people he healed them.
Basis Renders the inability as inability.
he did not do works of power there
Basis Softens as Matthew does.
Rejected Mark wrote could not. That Matthew erased the boldness is a fact of the synoptic comparison, and following Matthew while translating Mark erases it.
Lost in translation
the δύναμαι/δύναμις doubling No power for works of power — one root pressed twice. Korean and English split the root.
6
καὶ ⸀ἐθαύμαζεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων.
And he marvelled because of their unbelief. And he was going around the villages in a circuit, teaching.
7
καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων,
And he calls the twelve to himself, and began to send them out two by two, and was giving them authority over the unclean spirits.
8
καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν εἰ μὴ ῥάβδον μόνον, μὴ ⸂ἄρτον, μὴ πήραν⸃, μὴ εἰς τὴν ζώνην χαλκόν,
And he charged them to take nothing for the way except a staff only — no bread, no bag, no copper in the belt —
9
ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ⸀ἐνδύσησθε δύο χιτῶνας.
but to wear sandals, and, “Do not put on two tunics.”
10
καὶ ἔλεγεν αὐτοῖς· Ὅπου ⸀ἐὰν εἰσέλθητε εἰς οἰκίαν, ἐκεῖ μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν.
And he was saying to them, “Wherever you enter a house, remain there until you leave that place.
11
καὶ ⸂ὃς ἂν τόπος μὴ δέξηται⸃ ὑμᾶς μηδὲ ἀκούσωσιν ὑμῶν, ἐκπορευόμενοι ἐκεῖθεν ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν εἰς μαρτύριον ⸀αὐτοῖς.
And whatever place does not receive you and they do not hear you, going out from there shake off the dust under your feet as a witness to them.”
12
Καὶ ἐξελθόντες ⸀ἐκήρυξαν ἵνα ⸀μετανοῶσιν,
And going out they proclaimed that people should repent,
13
καὶ δαιμόνια πολλὰ ἐξέβαλλον, καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον.
and they were driving out many demons, and were anointing many sick people with oil and healing them.
14
Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, καὶ ⸀ἔλεγον ὅτι Ἰωάννης ὁ βαπτίζων ⸂ἐγήγερται ἐκ νεκρῶν⸃, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ·
And King Herod heard, for his name had become known, and people were saying, “John the baptizer has been raised from the dead, and for this reason the powers are at work in him.”
15
ἄλλοι ⸀δὲ ἔλεγον ὅτι Ἠλίας ἐστίν· ἄλλοι δὲ ἔλεγον ὅτι ⸀προφήτης ὡς εἷς τῶν προφητῶν.
But others were saying, “He is Elijah”; and others were saying, “A prophet, like one of the prophets.”
16
ἀκούσας δὲ ⸀ὁ Ἡρῴδης ⸀ἔλεγεν· Ὃν ἐγὼ ἀπεκεφάλισα Ἰωάννην, οὗτος ⸀ἠγέρθη.
But Herod, hearing it, was saying, “John, whom I beheaded — he has been raised.”
17
Αὐτὸς γὰρ ὁ Ἡρῴδης ἀποστείλας ἐκράτησεν τὸν Ἰωάννην καὶ ἔδησεν αὐτὸν ἐν φυλακῇ διὰ Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν·
For Herod himself had sent and seized John and bound him in prison on account of Herodias, the wife of Philip his brother, because he had married her;
18
ἔλεγεν γὰρ ὁ Ἰωάννης τῷ Ἡρῴδῃ ὅτι Οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου.
for John was saying to Herod, “It is not lawful for you to have your brother's wife.”
19
ἡ δὲ Ἡρῳδιὰς ἐνεῖχεν αὐτῷ καὶ ἤθελεν αὐτὸν ἀποκτεῖναι, καὶ οὐκ ἠδύνατο·
And Herodias held it against him and wanted to kill him, and she could not;
20
ὁ γὰρ Ἡρῴδης ἐφοβεῖτο τὸν Ἰωάννην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτόν, καὶ ἀκούσας αὐτοῦ πολλὰ ⸀ἠπόρει, καὶ ἡδέως αὐτοῦ ἤκουεν.
for Herod feared John, knowing him to be a righteous and holy man, and he was keeping him safe; and hearing him he was greatly perplexed, and he heard him gladly.
21
Καὶ γενομένης ἡμέρας εὐκαίρου ὅτε Ἡρῴδης τοῖς γενεσίοις αὐτοῦ δεῖπνον ⸀ἐποίησεν τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρώτοις τῆς Γαλιλαίας,
And an opportune day came, when Herod on his birthday made a supper for his great men and the tribunes and the leading men of Galilee;
22
καὶ εἰσελθούσης τῆς θυγατρὸς ⸂αὐτῆς τῆς⸃ Ἡρῳδιάδος καὶ ὀρχησαμένης ⸂καὶ ἀρεσάσης⸃ τῷ Ἡρῴδῃ καὶ τοῖς συνανακειμένοις, ⸂εἶπεν ὁ βασιλεὺς⸃ τῷ κορασίῳ· Αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοι·
and when the daughter of Herodias came in and danced and pleased Herod and those reclining with him, the king said to the girl, “Ask me whatever you wish, and I will give it to you.”
23
καὶ ὤμοσεν ⸀αὐτῇ· ⸂Ὅ τι⸃ ἐάν με αἰτήσῃς δώσω σοι ἕως ἡμίσους τῆς βασιλείας μου.
And he swore to her, “Whatever you ask me I will give you, up to half my kingdom.”
24
⸀καὶ ἐξελθοῦσα εἶπεν τῇ μητρὶ αὐτῆς· Τί ⸀αἰτήσωμαι; ἡ δὲ εἶπεν· Τὴν κεφαλὴν Ἰωάννου τοῦ ⸀βαπτίζοντος.
And going out she said to her mother, “What shall I ask?” And she said, “The head of John the baptizer.”
25
καὶ εἰσελθοῦσα ⸀εὐθὺς μετὰ σπουδῆς πρὸς τὸν βασιλέα ᾐτήσατο λέγουσα· Θέλω ἵνα ⸂ἐξαυτῆς δῷς μοι⸃ ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ.
And entering at once with haste to the king she asked, saying, “I want you to give me right now on a platter the head of John the Baptist.”
26
καὶ περίλυπος γενόμενος ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς ⸀ἀνακειμένους οὐκ ἠθέλησεν ⸂ἀθετῆσαι αὐτήν⸃·
And the king, becoming deeply grieved, because of the oaths and those reclining did not want to refuse her.
27
καὶ ⸀εὐθὺς ἀποστείλας ὁ βασιλεὺς σπεκουλάτορα ἐπέταξεν ⸀ἐνέγκαι τὴν κεφαλὴν αὐτοῦ. ⸀καὶ ἀπελθὼν ἀπεκεφάλισεν αὐτὸν ἐν τῇ φυλακῇ
And at once the king, sending an executioner, ordered his head to be brought. And going he beheaded him in the prison,
28
καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι καὶ ἔδωκεν αὐτὴν τῷ κορασίῳ, καὶ τὸ κοράσιον ἔδωκεν αὐτὴν τῇ μητρὶ αὐτῆς.
and brought his head on a platter and gave it to the girl, and the girl gave it to her mother.
29
καὶ ἀκούσαντες οἱ μαθηταὶ αὐτοῦ ἦλθον καὶ ἦραν τὸ πτῶμα αὐτοῦ καὶ ἔθηκαν αὐτὸ ἐν μνημείῳ.
And hearing of it, his disciples came and took his corpse and laid it in a tomb.
30
Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν Ἰησοῦν, καὶ ἀπήγγειλαν αὐτῷ ⸀πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν.
And the apostles gather to Jesus, and they reported to him all that they had done and all that they had taught.
31
καὶ ⸀λέγει αὐτοῖς· Δεῦτε ὑμεῖς αὐτοὶ κατ’ ἰδίαν εἰς ἔρημον τόπον καὶ ⸀ἀναπαύσασθε ὀλίγον. ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν.
And he says to them, “Come, you yourselves, apart, to a wilderness place, and rest a little.” For those coming and going were many, and they had no opportunity even to eat.
32
καὶ ἀπῆλθον ⸂ἐν τῷ πλοίῳ εἰς ἔρημον τόπον⸃ κατ’ ἰδίαν.
And they went away in the boat to a wilderness place by themselves.
33
καὶ εἶδον αὐτοὺς ὑπάγοντας καὶ ⸀ἐπέγνωσαν πολλοί, καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον ⸀αὐτούς.
And many saw them going and recognised them, and on foot from all the cities they ran together there and arrived before them.
34
καὶ ἐξελθὼν ⸀εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπ’ ⸀αὐτοὺς ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα, καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά.
And coming out he saw a great crowd, and he was moved with compassion for them, because they were like sheep having no shepherd; and he began to teach them many things.
Why this rendering
Mark.6.34 Observation
Syntactic observation
ἐσπλαγχνίσθη — σπλαγχνίζομαι comes from σπλάγχνα, the inward parts: to be moved in one's guts. In Mark the verb belongs to Jesus (6:34; 8:2; and in the plea of 9:22). At 1:41 it was one side of the variant. ὡς πρόβατα μὴ ἔχοντα ποιμένα — like sheep having no shepherd, the phrase of Numbers 27:17 and Ezekiel 34, **and the words of John 10, ποιμήν and πρόβατον.** And the first act of the compassion is not feeding but he began to teach them. SBLGNT marks a variant in this verse (⸀εἶδεν ⸀αὐτοὺς).
Rendering options · 2
Adopted he was moved with compassion for them, because they were like sheep having no shepherd
Basis Uses the settled rendering, recording in the observation that the verb moves in the guts.
his inward parts were wrung for them
Basis Shows the bodily root.
Rejected In Korean it reads too physiologically and the sentence collapses. The bodily sense is carried by the observation and the loss record.
Lost in translation
the body in σπλάγχνα The compassion is a word of the entrails — not a thought but a wrenching. Compassion loses the body (Latin com-passio is etymologically near, but worn smooth).
35
Καὶ ἤδη ὥρας πολλῆς γενομένης προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ ⸀ἔλεγον ὅτι Ἔρημός ἐστιν ὁ τόπος, καὶ ἤδη ὥρα πολλή·
And when the hour had already grown late, his disciples came to him and were saying, “The place is a wilderness, and the hour is already late;
36
ἀπόλυσον αὐτούς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς ⸂τί φάγωσιν⸃.
send them away, so that going into the surrounding farms and villages they may buy themselves something to eat.”
37
ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· Δότε αὐτοῖς ὑμεῖς φαγεῖν. καὶ λέγουσιν αὐτῷ· Ἀπελθόντες ἀγοράσωμεν δηναρίων διακοσίων ἄρτους καὶ ⸀δώσομεν αὐτοῖς φαγεῖν;
But answering he said to them, “You give them something to eat.” And they say to him, “Shall we go and buy two hundred denarii of bread and give it to them to eat?”
38
ὁ δὲ λέγει αὐτοῖς· Πόσους ⸂ἔχετε ἄρτους⸃; ⸀ὑπάγετε ἴδετε. καὶ γνόντες λέγουσιν· Πέντε, καὶ δύο ἰχθύας.
And he says to them, “How many loaves do you have? Go, see.” And finding out they say, “Five, and two fish.”
39
καὶ ἐπέταξεν αὐτοῖς ⸀ἀνακλῖναι πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ.
And he ordered them to have all recline, party by party, on the green grass.
40
καὶ ἀνέπεσαν πρασιαὶ πρασιαὶ ⸀κατὰ ἑκατὸν καὶ ⸁κατὰ πεντήκοντα.
And they sat down, plot by plot, by hundreds and by fifties.
41
καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ⸀αὐτοῦ ἵνα ⸀παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν.
And taking the five loaves and the two fish, looking up to heaven he blessed and broke the loaves, and was giving them to his disciples to set before them; and the two fish he divided among all.
42
καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν·
And all ate and were filled.
43
καὶ ἦραν ⸂κλάσματα δώδεκα κοφίνων πληρώματα⸃ καὶ ἀπὸ τῶν ἰχθύων.
And they took up twelve baskets full of fragments, and from the fish.
44
καὶ ἦσαν οἱ φαγόντες ⸂τοὺς ἄρτους⸃ πεντακισχίλιοι ἄνδρες.
And those who ate the loaves were five thousand men.
45
Καὶ ⸀εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν ⸂εἰς τὸ πέραν⸃ πρὸς Βηθσαϊδάν, ἕως αὐτὸς ⸀ἀπολύει τὸν ὄχλον.
And at once he compelled his disciples to get into the boat and to go ahead to the other side, to Bethsaida, while he himself dismisses the crowd.
46
καὶ ἀποταξάμενος αὐτοῖς ἀπῆλθεν εἰς τὸ ὄρος προσεύξασθαι.
And having taken leave of them, he went away to the mountain to pray.
47
Καὶ ὀψίας γενομένης ἦν τὸ πλοῖον ἐν μέσῳ τῆς θαλάσσης, καὶ αὐτὸς μόνος ἐπὶ τῆς γῆς.
And when evening came, the boat was in the middle of the sea, and he alone on the land.
48
καὶ ⸀ἰδὼν αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος ⸀αὐτοῖς, περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης· καὶ ἤθελεν παρελθεῖν αὐτούς.
And seeing them tormented in the rowing, for the wind was against them, about the fourth watch of the night he comes toward them, walking on the sea; and he intended to pass by them.
Why this rendering
Mark.6.48 Hypothesis
Syntactic observation
καὶ ἤθελεν παρελθεῖν αὐτούς — **and he intended to pass by them.** The sentence is Mark's alone (absent from Matthew 14:25). παρέρχομαι, to pass by, is a Septuagint verb of divine appearing — the glory of God passes by Moses at Exodus 33:19, 22 and 34:6, and the Lord passes by Elijah at 1 Kings 19:11. Against that background the clause has long been read as theophany language. ἔρχεται is a historic present; βασανιζομένους, tormented in the rowing, is the verb the demon used at 5:7 — do not torment me. SBLGNT marks a variant in this verse (⸀ἰδὼν ⸀αὐτοῖς,).
Rendering options · 2
Adopted and he intended to pass by them.
Basis Leaves the strange clause strange; the theophany background is carried by the observation.
he meant to come alongside them
Basis Dissolves the difficulty.
Rejected If the translation smooths what the text wrote strangely, the place to ask why vanishes. If Exodus' passing by stands behind it, the strangeness is the content.
Lost in translation
the theophany background of παρέρχομαι That passing by is a Septuagint verb of divine appearing shows only to a reader of the Greek Old Testament — a loss of the same kind as ἐμφυσάω at John 20:22, not crossing without a note.
49
οἱ δὲ ἰδόντες αὐτὸν ⸂ἐπὶ τῆς θαλάσσης περιπατοῦντα⸃ ἔδοξαν ⸂ὅτι φάντασμά ἐστιν⸃ καὶ ἀνέκραξαν,
But they, seeing him walking on the sea, thought that it was a ghost, and they cried out;
50
πάντες γὰρ αὐτὸν εἶδον καὶ ἐταράχθησαν. ⸂ὁ δὲ εὐθὺς⸃ ἐλάλησεν μετ’ αὐτῶν, καὶ λέγει αὐτοῖς· Θαρσεῖτε, ἐγώ εἰμι, μὴ φοβεῖσθε.
for they all saw him and were troubled. But he at once spoke with them, and says to them, “Take courage; I am. Do not fear.”
Why this rendering
Mark.6.50 Observation
Syntactic observation
ἐγώ εἰμι — **the formula tracked through eight places in John stands in Mark too.** On the water, without a predicate. John's walking-on-water parallel (6:20, Ἐγώ εἰμι, μὴ φοβεῖσθε) matches word for word — the two Gospels give the scene the same two phrases. ἐταράχθησαν is ταράσσω — the verb tracked in John through five places and four voices, here passive of the disciples. And the context joins v.48's intending to pass by — the I am is spoken beside the passing of theophany. SBLGNT marks a variant in this verse (⸂ὁ εὐθὺς⸃).
Rendering options · 2
Adopted Take courage; I am. Do not fear.
Basis As in John: the predicate left empty, so that John 6:20 and this verse look like the same sentence they are.
Take heart, it is I.
Basis Naturalises as it is I.
Rejected The link to the formula of John 8:58 and the rest breaks. Across the corpus these two words must wear one face for a reader to see that Mark and John speak alike.
Lost in translation
the identical sentence in Mark and John Mark 6:50 and John 6:20 share the same two phrases. Only a rendering consistent across the books lets the identity show.
Survives in · VULG
51
καὶ ἀνέβη πρὸς αὐτοὺς εἰς τὸ πλοῖον, καὶ ἐκόπασεν ὁ ἄνεμος. καὶ λίαν ⸂ἐκ περισσοῦ⸃ ἐν ἑαυτοῖς ⸀ἐξίσταντο,
And he went up to them into the boat, and the wind dropped. And they were exceedingly amazed in themselves beyond measure,
52
οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις, ⸂ἀλλ’ ἦν⸃ αὐτῶν ἡ καρδία πεπωρωμένη.
for they did not understand about the loaves, but their heart was hardened.
53
Καὶ διαπεράσαντες ⸂ἐπὶ τὴν γῆν ἦλθον εἰς⸃ Γεννησαρὲτ καὶ προσωρμίσθησαν.
And crossing over, they came to land at Gennesaret and moored.
54
καὶ ἐξελθόντων αὐτῶν ἐκ τοῦ πλοίου ⸀εὐθὺς ἐπιγνόντες αὐτὸν
And as they came out of the boat, at once recognising him,
55
⸂περιέδραμον ὅλην τὴν χώραν ἐκείνην καὶ⸃ ἤρξαντο ἐπὶ τοῖς κραβάττοις τοὺς κακῶς ἔχοντας περιφέρειν ὅπου ἤκουον ⸀ὅτι ἐστίν.
people ran around that whole region and began to carry the sick on their mats to wherever they heard that he was.
56
καὶ ὅπου ἂν εἰσεπορεύετο εἰς κώμας ἢ ⸂εἰς πόλεις ἢ εἰς⸃ ἀγροὺς ἐν ταῖς ἀγοραῖς ⸀ἐτίθεσαν τοὺς ἀσθενοῦντας, καὶ παρεκάλουν αὐτὸν ἵνα κἂν τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ ἅψωνται· καὶ ὅσοι ἂν ⸀ἥψαντο αὐτοῦ ἐσῴζοντο.
And wherever he entered, into villages or into cities or into farms, they were placing the sick in the marketplaces and begging him that they might touch even the tassel of his garment; and as many as touched him were being saved.