Mark 3:1-12 - Revision of the Textus Receptus

The gospel according to Mark

Chapter 3

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1. και εισηλθεν παλιν εις την συναγωγην και ην εκει ανθρωπος εξηραμμενην εχων την χειρα And again he entered the synagogue, and a man was there who had a withered hand.

2. και παρετηρουν αυτον ει τοις σαββασιν θεραπευσει αυτον ινα κατηγορησωσιν αυτου And they were watching him, to see whether he would heal him on the Sabbath day, that they might accuse him.

3. και λεγει τω ανθρωπω τω εξηραμμενην[1] εχοντι την χειρα εγειρε[2] εις το μεσον And he said to the man who had the withered hand, “Step forward.”

4. και λεγει αυτοις εξεστιν τοις σαββασιν αγαθοποιησαι[3] η κακοποιησαι ψυχην σωσαι η αποκτειναι οι δε εσιωπων And he said to them, “Is it lawful on the Sabbath day to do good or to do harm? To save a life or to kill?” But they were silent.

5. και περιβλεψαμενος αυτους μετ οργης συλλυπουμενος επι τη πωρωσει της καρδιας αυτων λεγει τω ανθρωπω εκτεινον την χειρα σου και εξετεινεν και απεκατεσταθη[4] η χειρ αυτου And when he had looked around at them with anger, being grieved by the hardening of their hearts, he said to the man, “Stretch out your[5] hand.”  And he stretched it out, and his hand was restored [6].

6. και εξελθοντες οι φαρισαιοι ευθεως[7] μετα των ηρωδιανων συμβουλιον εποιουν[8] κατ αυτου οπως αυτον απολεσωσιν And going out, the Pharisees immediately conspired with the Herodians against him, how they might destroy him.

7. και ο ιησους ανεχωρησεν μετα των μαθητων αυτου προς την θαλασσαν και πολυ πληθος απο της γαλιλαιας ηκολουθησεν[9] αυτω και απο της ιουδαιας But Jesus withdrew to the sea with his disciples. And a great multitude followed him[10] from Galilee and Judea,

8. και απο ιεροσολυμων και απο της ιδουμαιας και περαν του ιορδανου και οι περι τυρον και σιδωνα πληθος πολυ ακουσαντες[11] οσα εποιει ηλθον προς αυτον and Jerusalem and Idumea and beyond the Jordan, and those[12] from around Tyre and Sidon. When the great multitude heard how many things he was doing, they came to him.

9. και ειπεν τοις μαθηταις αυτου ινα πλοιαριον προσκαρτερη αυτω δια τον οχλον ινα μη θλιβωσιν αυτον And he spoke to his disciples that a small boat should stay near him because of the multitude, lest they should press on him.

10. πολλους γαρ εθεραπευσεν ωστε επιπιπτειν αυτω ινα αυτου αψωνται οσοι ειχον μαστιγας For he had healed many, so that as many as had diseases pressed about him to touch him.

11. και τα πνευματα τα ακαθαρτα οταν αυτον εθεωρουν προσεπιπτον αυτω και εκραζον[13] λεγοντα[14] οτι συ ει ο υιος του θεου And whenever the unclean spirits saw him, they fell down before him and cried out, saying “You are the Son of God!”

12. και πολλα επετιμα αυτοις ινα μη αυτον φανερον ποιησωσιν And he sternly warned them that they should not make him known.

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[1] NA-Text reads “ξηραν” (adjective instead of participle). Participles can also function as adjectives.

[2] NA-Text and P-Text read “εγειρε” (present active instead of aorist middle), which is supported by codices א, B, C, D, L, W, Δ, Θ, 072, minuscules 28, 33^vid, 124, 372, 435, 1342, 1675 and 2542. The TR is supported by codices A, Σ, Φ, 074, 0133, 0135, 0211, 0213, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 700, 1071, 1241 and 2766. The support for the present is better and it has been adopted in the Greek text. Scrivener attributed this error to “ex ore dictantis”, in consequence of the scribe writing from dictation, without having a copy before him.

[3] NA-Text reads “αγαθον ποιησαι”. The contracted form has the same meaning.

[4] NA-Text reads “απεκατεσταθη”, which is supported by codices א, A, B, Θ and part of the Byzantine manuscripts. The Byzantine spelling is supported by codex D, part of the Byzantine manuscripts and Theophylact. The spelling has been corrected accordingly.

[5] NA-Text omits “your” and renders “the hand”.

[6] NA-Text and VgSt omit “as healthy as the other”. The omission is supported by codices א, A, B, C*, D, K, P, W, Δ, Θ*, Λ, Π, family of manuscripts ƒ¹, the minuscules 33, 565, 579 and 2427, 9 old Latin codices (it^aur, it^d, it^e, it^f, it^ff2, itⁱ, it^l, it^q and it^r1), the Peshitta, the Harklean Syriac, the Coptic versions, the Gothic version, the Diatessaron and Bede. The TR is supported by codices C^c, L, Θ^c(mg), family of manuscripts ƒ¹³, minuscules 157 and 892, the Byzantine minuscules, the (Palestinian Syriac) version and Theophylact. It is evident that this portion does not belong in the text. The addition in the Byzantine text came likely from the parallel passage in Luke 6:10. Therefore, the accretion has been dropped from the Greek text and the translation. As a side note, the Greek text in the Complutensian Polyglot, which is Byzantine, included this clause, whereas the Latin text in the parallel column omitted it, following the vulgate.

[7] NA-Text reads “ευθυς”. Same meaning.

[8] NA-Text reads “εδιδουν” (“to give” instead of “to do”).

[9] NA-Text and WPF³⁵ read “ηκολουθησεν” (singular instead of plural), which is supported by codices B and Θ, part of the Byzantine manuscripts and Theophylact. The TR is supported by codex א and part of the Byzantine manuscripts. The parallel passage in Matthew 12:15 reads “ηκολουθησαν”, which may have wrongly been transferred to Mark, once “great multitudes” is plural in Matthew and singular in Mark. Therefore, the Greek text has been adjusted following the NA-text.

[10] NA-Text omits “him”.

[11] NA-Text reads “ακουοντες” (present instead of aorist)

[12] NA-Text omits “those” (Gr.: “οι”)

[13] NA-Text and VgSt read those three verbs in the plural (Gr.: “εθεωρουν, προσεπιπτον and εκραζον”, Latin equivalent: "videbant", "procidebant" and "clamabant"). The plural form is supported by codices א, B, C, D, L, W, Δ, Θ, family of manuscripts ƒ¹³, minuscules 28, 33, 565, 892, 1241 and 1424. The singular is supported by codices E, H, the Byzantine minuscules and Theophylact. The plural form has been adopted in the main text.

[14] NA-Text reads “λεγοντες” (masculine instead of neuter).

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Notes:

1. Text in red letters are places where the original reading in the Textus Receptus has been revised and corrected;

2. The English translation used as a reference is the WEB brought to conformity as literal as possible to the Textus Receptus. The end product though is not the WEB or a revised WEB and it should not be called WEB. The content of this post is freely available to everyone and it is not supposed to be copyrighted;

3. TR: Textus Receptus. This text is not copyrighted;

4. NA-Text: Nestle-Aland text commonly known as critical text;

5. M-Text: Majority Text;

6. VgSt: Vulgate of Stuttgart;  

7. WPF³⁵: Wilbur Pickering-family 35;

8. P-Text: Patriarchal Text, also known as Patriarchal Greek New Testament, published by the ecumenical Patriarchate of Constantinople.

9. The creator of the variant apparatus available in the VarApp kindly gave me permission to freely use the information contained in the material he put together.

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To God all the glory for the preservation of the scriptures! He reigns!