The gospel according to Mark
Chapter 5
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1. και ηλθον εις το περαν
της θαλασσης εις την χωραν των γαδαρηνων And they came to the other side of the
sea, to the country of the Gadarenes[1]. |
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2. και εξελθοντος αυτου[2] εκ
του πλοιου ευθεως[3] υπηντησεν[4] αυτω
εκ των μνημειων ανθρωπος εν πνευματι ακαθαρτω And when he had come out of the boat,
immediately a man with an unclean spirit met him out of the tombs. |
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3. ος την κατοικησιν ειχεν
εν τοις μνημασιν[5] και
ουτε αλυσεσιν ουκετι
ουδεις εδυνατο[6] αυτον δησαι He lived in the tombs. And no one could
bind him anymore[7],
not even with chains, |
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4. δια το αυτον πολλακις
πεδαις και αλυσεσιν δεδεσθαι και διεσπασθαι υπ αυτου τας αλυσεις και τας
πεδας συντετριφθαι και ουδεις αυτον ισχυεν δαμασαι because he had often been bound with
fetters and chains, but the chains had been torn apart by him, and the
fetters broken in pieces. And nobody had the strength to tame him. |
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5. και δια παντος[8] νυκτος και ημερας εν τοις μνημασιν και εν τοις ορεσιν ην κραζων και κατακοπτων εαυτον λιθοις And always, night and day, he was in
the tombs and in the mountains, crying out and cutting himself with stones. |
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6. ιδων δε[9] τον
ιησουν απο μακροθεν εδραμεν και προσεκυνησεν αυτω And when he saw Jesus from afar, he ran
and worshipped him, |
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7. και κραξας φωνη μεγαλη λεγει[10] τι
εμοι και σοι ιησου υιε του θεου του υψιστου ορκιζω σε τον θεον μη με
βασανισης and crying out with a loud voice, he
said, “What have I to do with you, Jesus, Son of the Most High God? I adjure
you by God, do not torment me.” |
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8. ελεγεν γαρ αυτω εξελθε
το πνευμα το ακαθαρτον εκ του ανθρωπου For he was saying to him, “Come out of the man, you
unclean spirit!” |
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9. και επηρωτα αυτον τι σοι
ονομα και λεγει αυτω λεγεων[11] ονομα
μοι οτι πολλοι εσμεν And he asked him, “What is your name?” And he said to Him[12],
“My name is Legion, for we are many.” |
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10. και παρεκαλει αυτον
πολλα ινα μη αυτους[13]
αποστειλη εξω της χωρας And he begged him much that he would
not send them out of the country. |
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11. ην δε εκει προς τω ορει αγελη
χοιρων μεγαλη βοσκομενη Now a great herd of pigs was feeding
there near the mountain[14]. |
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12. και παρεκαλεσαν αυτον
παντες οι δαιμονες λεγοντες πεμψον ημας εις τους χοιρους ινα εις αυτους
εισελθωμεν And all the demons[15]
begged him, saying, “Send us to the pigs, that we may enter into them.” |
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13. και επετρεψεν αυτοις
ευθεως[16] ο
ιησους[17] και
εξελθοντα τα πνευματα τα ακαθαρτα εισηλθον εις τους χοιρους και ωρμησεν η
αγελη κατα του κρημνου εις την θαλασσαν ησαν δε ως δισχιλιοι και επνιγοντο εν
τη θαλασση And immediately Jesus gave them
permission. And the unclean spirits came out and entered the pigs. And the
herd of about two thousand rushed down the steep bank into the sea and drowned
in the sea. |
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14. οι δε[18] βοσκοντες
αυτους εφυγον και απηγγειλαν[19] εις
την πολιν και εις τους αγρους και εξηλθον ιδειν τι εστιν το γεγονος And those who fed them[20]
fled and told it in the city and in the country and they went out[21]
to see what it was that had happened. |
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15. και ερχονται προς τον ιησουν και θεωρουσιν τον δαιμονιζομενον καθημενον και ιματισμενον και σωφρονουντα τον εσχηκοτα τον λεγεωνα[22] και εφοβηθησαν And they came to Jesus and saw the demon-possessed
sitting, and[23]
clothed and in his right mind, even him who had the legion. And they were
afraid. |
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16. και[24]
διηγησαντο αυτοις οι ιδοντες πως εγενετο τω δαιμονιζομενω και περι των χοιρων And those who had seen it told them
what had happened to him who had been demon-possessed, and about the pigs. |
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17. και ηρξαντο παρακαλειν
αυτον απελθειν απο των οριων αυτων And they began to beg him to depart
from their region. |
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18. και εμβαινοντος[25] αυτου
εις το πλοιον παρεκαλει αυτον ο δαιμονισθεις ινα η μετ αυτου And when he got into the boat, he who
had been possessed by demons begged him that he might be with him. |
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19. και ουκ αφηκεν
αυτον αλλα λεγει αυτω υπαγε εις τον οικον σου προς τους σους και αναγγειλον[26]
αυτοις οσα σοι ο κυριος πεποιηκεν[27] και
ηλεησεν σε But he[28]
did not allow him, but said to him, “Go to your house, to your friends, and tell them
what great things the Lord has done for you and how he has had mercy on you.” |
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20. και απηλθεν και ηρξατο
κηρυσσειν εν τη δεκαπολει οσα εποιησεν αυτω ο ιησους και παντες εθαυμαζον And he went away, and began to proclaim
in Decapolis how much Jesus had done for him, and everyone marveled. |
[1] NA-Text and VgSt read
“Gerasenes”. See footnote on Matt. 8:28.
[2] NA-Text and P-Text read “εξελθοντος αυτου” (genitive instead of dative), which is supported by codices א, B and Θ. Codex D reads (εξελθοντων). The Byzantine reading is supported by codex A, the Byzantine manuscripts and Theophylact. The parallel passages in Matthew 8:28 and Luke 8:27 read the verb in the dative form, which may have been used to adjust the verb in the Byzantine text. Therefore, the genitive has been adopted in the Greek text, following the NA-Text.
[3] NA-Text reads “ευθυς”, same word spelled
differently.
[4] NA-Text reads “υπηντησεν” (interchangeable verbs), which is supported by codices א, B, D, G, L, Δ and Θ. The Byzantine reading is supported by codex A, Π, the Byzantine manuscripts and Theophylact. The Alexandrian verb is well supported and has been adopted in the Greek text.
[5] NA-Text and M-Text read “μνημασιν”, which is supported by
codices א, B, Θ and Theophylact (Gr.: “μνημασι”). The TR is supported by
codex D. The Greek text has been correct following the NA-Text and the M-Text.
[6] NA-Text and M-Text read “εδυνατο”. Codex B reads “εδυνατο” but has an “H”
superscripted to a fading epsilon to indicate a scribal correction or variant.
Codices א, D, Θ, the Byzantine manuscripts and Theophylact also support “εδυνατο”. The spelling has been
corrected following the NA-Text and the M-Text.
[7] NA-Text and VgSt add
“anymore” (Gr.: “ουκετι”, Latin equivalent: “iam”).
The Latin can be translated as “now”, but it is clearly a translation from the
Alexandrian word “ουκετι”, which is supported by
codices א, B, D, Θ and Bede. The TR is supported by the Diatessaron, Byzantine
manuscripts and Theophylact. The shorter reading in the Byzantine transmission
line is likely due to a scribal error caused by visual homoeoarcton (ουκετι ουδεις, thus missing “anymore”). Therefore, the word “ουκετι” has been added to the
Greek text, following the NA-Text. The singular for chain (Gr.: “αλυσει”) and the specific form of
negation (Gr.: “ουδε”) from the NA-Text have not
been adopted into the text.
[8] NA-Text and M-Text separate
“διαπαντος” in two words “δια παντος”. Theophylact supports the division, which has been adopted in the Greek
text.
[9] NA-Text reads “και”, placing it before the
verb at the beginning of the verse. The meaning is the same.
[10] NA-Text, P-Text and Vg-St read “λεγει” (present instead of second aorist, Latin equivalent: “dicit”). The Clementine vulgate disagrees with the vulgate of Stuttgart by reading “dixit”. The present is supported by codices א, A, B and Θ. Codex D, the Byzantine manuscripts, Bede and Theophylact support the second aorist. The aorist could be a harmonization to the parallel passage in Luke 8:28 or the present could be an internal harmonization of verses 7 and 9 in the Alexandrian text. But as the support is better for the present tense, it has been adopted in the Greek text.
[11] NA-Text reads “λεγιων”, which is supported by
codices א*, B*, C, D, L, Δ and minuscule 700c(vid). “λεγεων” is supported by codices א2, A, B2, W, Θ, both families of manuscripts ƒ1 and
ƒ13, the Byzantine manuscripts
and Theophylact. The external support is not strong enough to determine that
there was a harmonization in the Byzantine text with the parallel passage in
Luke 8:30. It might have been just a misspelling in the Alexandrian
transmission line that the Greek scribes corrected when they saw the error.
[12] NA-Text and Vg-St read “And he says to him” (Gr. “λεγει αυτω”, Latin equivalent: “dicit ei”), which is supported by codices א, A, B, C, K, M, Δ, Θ, the Coptic versions and Bede. The Byzantine reading is supported by codex E, F, G, U, S, H, V, minuscules 565, 700 and 1010, the Byzantine manuscripts and Theophylact. The reading in either the Byzantine or the Alexandrian text were not the product of harmonization to the parallel passage in Luke 8:30. Therefore, it is safer to side with the Alexandrian reading in this passage due to the strength of its external support from a diversity of good and early witnesses. Besides, the Byzantine reading may have been crafted to make the answer less ambiguous for the hearer of a public lesson. The text has been adjusted, but to get rid of this ambiguity, the second pronoun has been capitalized.
[13] NA-Text reads “αυτα” (neuter instead of
masculine)
[14] NA-Text, M-Text, PT and
VgSt read “mountain” in the singular (Gr.: “τω
ορει”,
Latin equivalent: “montem”, which is supported by codices א1 (misspelled “ορι”), B,
D, Θ, Bede
and Theophylact. The Greek text and the translation have been corrected to
reflect the singular.
[15] NA-Text omits “all the
demons”, which is likely the result of a scribal error in the Alexandrian
transmission line caused by visual homoeoteleuton (παντες οι
δαιμονες λεγοντες, thus missing “all the demons”).
[16] NA-Text reads “ευθυς”, same word spelled
differently.
[17] NA-Text omits “immediately Jesus”.
This omission is very well supported by several majuscules, the Peshitta, the
Coptic versions and Epiphanius. There were two main reasons for the relegation
of this omission to the footnote. First because it was not preserved in any of
the Byzantine compilations M-Text, WPF35 and the PT or Latin
compilations vulgate of Stuttgart or Clementine vulgate. And second because of
the suspicion that the omission came through the Diatessaron that combined the
parallels of Luke 8:32-33 and Mark 5:13. In Luke, the proper name and the adverb
are missing, and they may have been transferred to Mark.
[18] NA-Text and P-Text read “και”, placing it before the verb at the beginning of the verse, which is supported by codices א and B. The TR is supported by codices D, Θ, the Byzantine manuscripts, the vulgate of Stuttgart and Theophylact. The support for the Byzantine arrangement is better and so it has been maintained in the text. The meaning is the same.
[19] NA-Text and P-Text read “απηγγειλαν”, which is supported by codices א, A, B, C, D, K, L, Θ, 074, family of manuscripts ƒ1, minuscules 33, 700, 892, 1241, 1424 and Epiphanius. The TR is supported by codices W, Δ, family of manuscripts ƒ13, minuscules 28, 565, 1010, the Byzantine manuscripts and Theophyolact. Both parallel passages in Matthew 8:33 and Luke 8:34 read “απηγγειλαν”, which suggests that a Byzantine scribe mistook “π” for “ν” and created accidentally an interchangeable verb. Also, the Alexandrian text is supported by all text types. Scrivener was also of the opinion that this word in the TR is a miscopy. Therefore the Greek text has been adjusted following the NA-Text.
[20] NA-Text and VgSt read
“them” (Gr.: “αυτους”, Latin quivalent: “eos”),
which is supported by codices א, B, D, Θ and Bede. The Byzantine manuscripts and Theophylact support “the pigs”.
The noun in the place of the pronoun is likely a clarification. The Greek text
has been adjusted following the NA-Text.
[21] NA-Text omits “out”.
[22] NA-Text reads “λεγιωνα”.
[23] NA-Text and Vg-St omit “and”, which is supported by codices א, B, D, Θ and Bede. Codices A, C, the Byzantine manuscripts and Theophylact support the inclusion. The inclusion of the conjunction is likely a natural addition where two conjunctions is naturally imagined to be found between three verbs. The Alexandrian omission is a strong variant.
[24] M-Text and WPF35 read “δε”, placing it after the verb at the beginning of the verse. The meaning is the same, which is supported by codex D, the Byzantine manuscripts and Theophylact. The TR is supported by papyrus 45vid, codices א, A, B and Θ. The support for the TR is better.
[25] NA-Text and P-Text read “εμβαινοντος” (present instead of second aorist), which is supported by codices א, A, B and D. The second aorist is supported by codex Θ and the Byzantine manuscripts and Theophylact. The present tense is well supported and has been adopted in the text.
[26] NA-Text reads “απηγγειλαν”. Those verbs are interchangeable in this context.
[27] NA-Text and M-Text read “πεποιηκεν” (perfect instead of aorist), which is supported
by codices א, B, Θ, the Byzantine manuscripts
and Theophylact. The aorist is supported by codex D. The text has
been adjusted following the NA-Text and the M-Text.
[28] NA-Text, P-Text and Vg-St omit “Jesus” and render “And he did not allow him”, which is supported by codices א, A and B. The inclusion of the proper noun is supported by codex D, Θ, the Byzantine manuscripts and Theophylact. The proper noun was likely added for clarification purposes. It has been dropped from the text, following the NA-Text.
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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!
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