The gospel according to Mark
Chapter 4
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10. οτε δε[1]
εγενετο καταμονας ηρωτησαν[2] αυτον
οι περι αυτον συν τοις δωδεκα την παραβολην And when he was alone, those who were
around him with the twelve asked him about the parable[3]. |
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11. και ελεγεν αυτοις υμιν
δεδοται γνωναι το μυστηριον της βασιλειας του θεου εκεινοις δε τοις εξω εν
παραβολαις τα παντα γινεται And he said to them, “To you it has been given to
know[4] the mystery of the kingdom
of God, but to those who are outside, all things come in parables, |
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12. ινα βλεποντες βλεπωσιν
και μη ιδωσιν και ακουοντες ακουωσιν και μη συνιωσιν μηποτε επιστρεψωσιν και
αφεθη αυτοις τα αμαρτηματα so that ‘seeing they may see and not perceive, and
hearing they may hear and not understand, lest they should turn, and their
sins[5] be forgiven them.’” |
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13. και λεγει αυτοις ουκ οιδατε
την παραβολην ταυτην και πως πασας τας παραβολας γνωσεσθε And he said to them, “Do you not understand this
parable? How then will you understand all the parables? |
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14. ο σπειρων τον λογον
σπειρει The sower sows the word. |
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15. ουτοι δε εισιν οι παρα
την οδον οπου σπειρεται ο λογος και οταν ακουσωσιν ευθεως[6]
ερχεται ο σατανας και αιρει τον λογον τον εσπαρμενον εν ταις καρδιαις αυτων And these are those by the wayside where the word is
sown. And when they hear, Satan immediately comes and takes away the word
which has been sown in their hearts[7]. |
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16. και ουτοι εισιν ομοιως
οι επι τα πετρωδη σπειρομενοι οι οταν ακουσωσιν τον λογον ευθεως[8] μετα
χαρας λαμβανουσιν αυτον Likewise[9], these are those who are
sown on rocky ground, who, when they hear the word, immediately receive it
with joy. |
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17. και ουκ εχουσιν ριζαν εν
εαυτοις αλλα προσκαιροι εισιν ειτα γενομενης θλιψεως η διωγμου δια τον λογον
ευθεως[10]
σκανδαλιζονται And they have no root in themselves but are temporary.
When tribulation or persecution arises because of the word, immediately they fall
away. |
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18. και αλλοι εισιν
οι εις τας ακανθας σπειρομενοι ουτοι εισιν[11] οι
τον λογον ακουοντες[12] And others[13] are those who are sown
among the thorns. These are the ones who hear the word, |
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19. και αι μεριμναι του
αιωνος τουτου και η απατη του πλουτου και αι περι τα λοιπα επιθυμιαι
εισπορευομεναι συμπνιγουσιν τον λογον και ακαρπος γινεται and the cares of this[14] age, and the deceitfulness
of riches, and the lusts of other things entering in choke the word, and it
becomes unfruitful. |
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20. και ουτοι εισιν οι επι
την γην την καλην σπαρεντες οιτινες ακουουσιν τον λογον και παραδεχονται και
καρποφορουσιν εν τριακοντα και εν εξηκοντα και εν εκατον And these[15] which were sown on good ground are those who hear the word and accept it, and bear fruit, one thirty
and one sixty, and one a hundredfold.” |
[1] NA-Text and VgSt read “και” (Latin equivalent “et”),
placing it before the verb at the beginning of the verse, which is supported by
codices א, B, D
and Θ. The TR is supported by the
byzantine manuscripts and Theophylact. Given that the same “και οτε” was utilized in verse 6,
it is not safe to adopt the Alexandrian reading here. The meaning with either
reading is the same.
[2] NA-Text reads “ηρωτων” (imperfect instead of
present)
[3] NA-Text and VgSt read
“parables” (Gr. “τας παραβολας”, Latin equivalent:
“parabolas”). The Clementine vulgate disagrees with the vulgate of Stuttgart
reading “parable” in the singular. The plural is supported by codices א, B, C,
L, Δ, minuscule 892, the Syriac Sinaiticus and the Coptic versions. The
singular is supported by codices A, 0133, family of manuscripts ƒ1, the Byzantine manuscripts,
the Peshitta, the Harklean Syriac version, some manuscripts of the Bohairic
Coptic version and Theophylact. The singular is also supported by codices D, W,
Θ, family of
manuscripts ƒ13, minuscules 28 and 565, old
Latin, the Diatessaron and Origenlat, which read “what is this
parable?” (Gr.: “τις η παραβολη αυτη”) and is possibly a harmonized version of
Luke 8:9. In context, there is just one parable in the gospel of Mark preceding
this question. So, the plural here is most likely a product of scribal
intervention changing the original text, possibly wrongly borrowing the plural
from verse 11.
[4] NA-Text and VgSt omit
“to know”. The Clementine vulgate disagrees with the vulgate of Stuttgart and
includes “to know” in the text. The omission is supported by codices א, A, B,
C*, K, L, Π, W, minuscule 892, the Syriac Sinaiticus and the Sahidic Coptic
version. The Bohairic Coptic version is divided. The inclusion is supported by
codices C2, D, G, Δ, Σ, Θ, Φ, both families of manuscripts ƒ1 and
ƒ13, minuscules 28, 33, 565,
579, 700, 1071, 1342, minuscule 1424, the Byzantine manuscripts, old Latin, the
Peshitta, the Armenian, the Harklean Syriac, the Georgian version, the
Diatessaron and Theophylact. Harmonization with either Matthew 13:11 or Luke
8:10 does not appear to be likely because the wording is slightly different in
those two passages, and they were not transferred to Mark. A simple scribal
error by visual homoeoteleuton is more likely (δεδοται γνωναι, thus missing “to know”).
The TR reading stands without need of correction.
[5] NA-Text omits “sins”.
[6] NA-Text reads “ευθυς”. Same meaning.
[7] NA-Text omits “hearts” and
renders “in them” (Gr.: “εις αυτους”).
[8] NA-Text reads “ευθυς”. Same meaning.
[9] NA-Text omits “likewise”,
possibly due to a scribal error caused by homoeoarcton (ομοιως οι, thus missing “likewise”). This
omission is not supported by several majuscules, including codices א and B.
[10] NA-Text reads “ευθυς”. Same meaning.
[11] NA-Text and VgSt add “ουτοι
εισιν”
(These are, Latin equivalent: “hii sunt”). The omission is supported by codex
A, Θ, the Byzantine manuscripts,
2 old Latin codices, the Harklean Syriac version and Theophylact. The inclusion
is supported by codices א, B, D and Bede. This omission seems to be a
conformation to the same “σπειρομενοι οι” in verse 16. Besides,
these words were in all editions of the TR from the first edition of Erasmus
all the way down to Beza’s critical review in 1598. Scrivener’s TR was not
representing well the received text here by omitting those two Greek words.
They have been put back in the Greek text, following the NA-Text.
[12] NA-Text reads “ακουσαντες” (aorist participle instead
of present participle).
[13] NA-Text and Vg-St read “others” (Gr.: “αλλοι”, Latin equivalent: “alii”), which is supported by codices א, B, C*, D, L, Δ, minuscule 2427, old Latin, the Bohairic Coptic version and some manuscripts of the Sahidic Coptic version. The TR is supported by codices A, Cc, minuscules 33, 1342, the Byzantine manuscripts, 2 old Latin codices (itf and itq), the Harklean Syriac and the Gothic version. The Byzantine reading is possibly the product of scribal conformation to verses 16 and 20 that read “και ουτοι”. The Greek text has then been adjusted following the NA-Text.
[14]
[15] NA-Text reads “those (Gr.: “εκεινοι”).
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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. PT: 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!
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