The gospel according to Mark
Chapter 5
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21. και διαπερασαντος του
ιησου εν τω πλοιω παλιν εις το περαν συνηχθη οχλος πολυς επ αυτον και ην παρα
την θαλασσαν And when Jesus had crossed again in the
boat[1]
to the other side, a great multitude gathered around him, and he was by the
sea. |
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22. και [ιδου] ερχεται εις
των αρχισυναγωγων ονοματι ιαειρος[2] και
ιδων αυτον πιπτει προς τους ποδας αυτου And [behold][3],
one of the rulers of the synagogue came, Jairus by name. And seeing him, he
fell at his feet |
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23. και παρεκαλει[4] αυτον
πολλα λεγων οτι το θυγατριον μου εσχατως εχει ινα ελθων επιθης αυτη τας
χειρας οπως[5] σωθη
και ζησεται[6] and begged him greatly, saying, “My
little daughter is at the point of death. Come and lay your hands on her,
that she may be healed and she will live.” |
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24. και απηλθεν μετ αυτου
και ηκολουθει αυτω οχλος πολυς και συνεθλιβον αυτον And he went with him. And a great
multitude followed him, and they pressed in on him. |
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25. και γυνη τις ουσα εν
ρυσει αιματος ετη δωδεκα Now a certain[7]
woman who had a discharge of blood for twelve years, |
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26. και πολλα παθουσα υπο
πολλων ιατρων και δαπανησασα τα παρ εαυτης[8] παντα
και μηδεν ωφεληθεισα αλλα μαλλον εις το χειρον ελθουσα and had suffered many things from many physicians, and had spent all that she had, and was no better, but rather grew worse, |
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27. ακουσασα περι του ιησου
ελθουσα εν τω οχλω οπισθεν ηψατο του ιματιου αυτου having heard about Jesus, she came
behind him in the crowd and touched his garment. |
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28. ελεγεν γαρ οτι [9] καν
των ιματιων αυτου αψωμαι σωθησομαι For she said, “If only I may touch his
clothes, I will be made well.” |
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29. και ευθεως[10]
εξηρανθη η πηγη του αιματος αυτης και εγνω τω σωματι οτι ιαται απο της
μαστιγος And immediately the flow of her blood
was dried up, and she felt in her body that she had been healed of that disease. |
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30. και ευθεως[11] ο
ιησους επιγνους εν εαυτω την εξ αυτου δυναμιν εξελθουσαν επιστραφεις εν τω
οχλω ελεγεν τις μου ηψατο των ιματιων And perceiving instantly in himself
that the power had gone out from him, Jesus turned around in the crowd and
said, “Who
touched my clothes?” |
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31. και ελεγον αυτω οι
μαθηται αυτου βλεπεις τον οχλον συνθλιβοντα σε και λεγεις τις μου ηψατο And his disciples said to him, “You see
the multitude pressing in on you, and you say, ‘Who touched me?’” |
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32. και περιεβλεπετο ιδειν
την τουτο ποιησασαν And he looked around to see her who had
done this thing. |
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33. η δε γυνη φοβηθεισα και
τρεμουσα ειδυια ο γεγονεν επ[12] αυτη
ηλθεν και προσεπεσεν αυτω και ειπεν αυτω πασαν την αληθειαν But the woman, fearing and trembling,
knowing what had happened to her, came and fell down before him, and told him
all the truth. |
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34. ο δε ειπεν αυτη θυγατερ[13] η
πιστις σου σεσωκεν σε υπαγε εις ειρηνην και ισθι υγιης απο της μαστιγος σου And he said to her, “Daughter, your faith has
made you well. Go in peace, and be healed of your disease.” |
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35. ετι αυτου λαλουντος
ερχονται απο του αρχισυναγωγου λεγοντες οτι η θυγατηρ σου απεθανεν τι ετι σκυλλεις
τον διδασκαλον While he was still speaking, they came
from the ruler of the synagogue’s house, saying, “Your daughter is dead. Why trouble
the Teacher any further?” |
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36. ο δε ιησους ευθεως ακουσας[14] τον
λογον λαλουμενον λεγει τω αρχισυναγωγω μη φοβου μονον πιστευε But hearing the word that was spoken, Jesus said to the ruler of the synagogue at once[15],
“Do not fear,
only believe.” |
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37. και ουκ αφηκεν ουδενα [16] αυτω
συνακολουθησαι ει μη [17] πετρον
και ιακωβον και ιωαννην τον αδελφον ιακωβου And he allowed no one to follow him
except Peter and James and John the brother of James. |
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38. και ερχονται εις
τον οικον του αρχισυναγωγου και θεωρει θορυβον και κλαιοντας και αλαλαζοντας
πολλα And they came[18]
to the house of the ruler of the synagogue and saw a commotion and[19]
those who wept and wailed loudly. |
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39. και εισελθων λεγει
αυτοις τι θορυβεισθε και κλαιετε το παιδιον ουκ απεθανεν αλλα καθευδει And going in, he said to them, “Why are you making a commotion
and weeping? The child is not dead but sleeping.” |
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40. και κατεγελων αυτου ο[20] δε
εκβαλων παντας[21]
παραλαμβανει τον πατερα του παιδιου και την μητερα και τους μετ αυτου και
εισπορευεται οπου ην το παιδιον ανακειμενον And they ridiculed him. But when he had
put them all out, he took the father of the child and the mother, and those who
were with him, and went in where the child was lying[22]. |
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41. και κρατησας της χειρος του
παιδιου λεγει αυτη ταλιθα κουμι[23] ο
εστιν μεθερμηνευομενον το κορασιον σοι λεγω εγειρε[24] And taking the child by the hand, he
said to her, “Talitha
cumi!”, which is, being interpreted, “Little girl, I say to you, arise!” |
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42. και ευθεως[25]
ανεστη το κορασιον και περιεπατει ην γαρ ετων δωδεκα και εξεστησαν [26] εκστασει
μεγαλη And immediately the girl arose and
walked, for she was twelve years old. And they were amazed with great
amazement. |
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43. και διεστειλατο αυτοις
πολλα ινα μηδεις γνω[27] τουτο
και ειπεν δοθηναι αυτη φαγειν 5And he strictly
charged them that no one should know this and said that something should be
given her to eat. |
[1] NA-Text brackets “in the
boat”.
[2] NA-Text reads “ιαιρος”. Same proper name,
different spelling.
[3] NA-Text and VgSt omit
“behold”, which is supported by codices א, B, D, L, Δ, Θ, minuscule 892,
the Syriac Sinaiticus version, the Peshitta, the Coptic versions and the
Diatessaron. The inclusion is supported by papyrus 45, codices A, C, W, 0107,
0134, both families of
manuscripts ƒ1 and ƒ13, the Byzantine manuscripts,
2 old Latin codices (itc and itf), the Harklean Syriac
version and Theophylact. “και ιδου” is used quite often
by Matthew and Luke, but Mark never used it apart from this verse. The parallel
passage in Luke 8:41 starts with “και ιδου” that may have been
transferred to Mark. But the problem is that Luke has a different wording that
was not transferred to Mark. In the Diatessaron Luke 8:41 is written between
Mark 5:21 and 5:23, which, oddly enough, has no “behold” in Luke, which is
certain, which may be an indication that scribes missed a word starting with a
vowel following a word that ended in the same vowel. Therefore, this word has
been bracketed in the Greek text and the translation to better represent the tension
between the strengths of both readings.
[4] NA-Text reads “παρακαλει” (present instead of
imperfect).
[5] NA-Text reads “ινα”. Those are
interchangeable.
[6] NA-Text reads “ζηση” (aorist active subjunctive
instead of future middle indicative).
[7] NA-Text and VgSt omit
“certain”, which is supported by codices א, A, B, C, L, W, Δ, family of manuscripts ƒ1, minuscules 33, 892, 1010, the Diatessaron and Bede. The inclusion is
supported by codices D, Θ, 0132, 0134, family of manuscripts ƒ13, the Byzantine manuscripts,
2 old Latin codices (ita and itf), the Harklean Syriac
version and Theophylact. This omission is probably the product of harmonization to the parallel passage in Luke 8:43.
[8] NA-Text and M-Text read “αυτης”, which is supported by
codices A, B, L, 0132, 0134, family of
manuscripts ƒ13, the Byzantine manuscripts and
Theophylact. The TR is supported by codices א, C, D, K, W, Δ, Θ, family of manuscripts ƒ1, minuscules (28), 565, 700, 1241 and 1424. The TR is very well supported and
stands in no need of correction.
[9] NA-Text adds “εαν”. The inclusion is
supported by codex א, B and C. Codices A, D, Θ, the Byzantine manuscripts
and Theophylact support the Byzantine reading. The support for the
inclusion is local.
[10] NA-Text reads “ευθυς”, same word spelled
differently.
[11] NA-Text reads “ευθυς”, same word spelled
differently.
[12] NA-Text omits “επ”.
[13] NA-Text reads “θυγατηρ”. Same
word spelled differently.
[14] NA-Text reads “παρακουσας” (literally “hearing aside”
instead of “hearing”), which is supported by codices א2, B, L, W, Δ, 892* and 2427. “ακουσας” is supported by codices A,
C, D, E, F, G, H, K, N, Θ, Π, (Σ), 0126, 0131, 0132,
0133, both families of
manuscripts ƒ1 and ƒ13, minuscules 28, 33, 157,
(180), 205, 565, 579, 597, 700, 788, 828, 892c, 983, 1006, 1010,
1071, 1241, 1243, 1292, 1342, 1424, 1505 and 2542, the Byzantine minuscules and
Theophylact. Even though the Alexandrian text has preserved the harder reading,
it is hard to believe that everybody had the same idea of reducing “παρακουσας” to “ακουσας” reflected collectively in
all those manuscripts of different text types. Also, the Alexandrian reading
may be the product of scribal embellishment for a public lesson. It is not safe
to adopt this reading in the text.
[15] NA-Text and Vg-St omit “at once”. This omission is supported by codices א, B, D, L, W, Δ, Θ, 0126, family of manuscripts ƒ1, minuscules 28, 205, 565, 700, 788, 892, 1342, 1424, 2427, 2542, 10 old Latin codices (itaur, itb, itc, itd, ite, itf, itff2, iti, itl and itq), the Sahidic and Bohairic Coptic versions, the Armenian, the Ethiopic, the Georgian and the Slavic version and Bede. The inclusion is supported by codices A, C, E, F, G, H, K, N, Π, (Σ), 0131, 0132, 0133, family of manuscripts ƒ13, minuscules 33, 157, (180), 579, 597, 828, 983, 1006, 1010, 1071, 1241, 1243, 1292 and 1505, the Byzantine minuscules, the old Latin codex ita, the Harklean Syriac and the Gothic version and Theophylact. There is a strong support for the omission and the inclusion. There is nothing in the surrounding context that justifies this inclusion. On the other hand, the parallel passage in Luke 8:50 omits “at once”. But again, the verb used here in the Alexandrian text is different, which is a sign that harmonization may not have taken place in the Alexandrian text. The Alexandrian omission is viable.
[16] NA-Text reads “μετ αυτου” (with him).
[17] NA-Text adds the definite
article “τον” before Peter.
[18] NA-Text and Vg-St read “they came” (Gr.: “ερχονται”, Latin equivalent: “veniunt”). The plural is supported by codices א, A, B, C, D, F, Δ, family of manuscripts ƒ1, minuscules 33, 579 and 1342, old Latin, the Peshitta, the Coptic versions and Bede. The singular is supported by codices L, W, Θ, family of manuscripts ƒ13, minuscules 28, 157, 565, 579, 700, 892, 1071, 1424 and 2542, the Byzantine minuscules, 4 old latin codices (ita, itc, itf and itff2), the Harklean Syriac and the Armenian version, some manuscripts of the Bohairic Coptic version and Theophylact. The plural form can be a scribal correction based on the previous verse indicating that Jesus and three of his disciples came to the house of the ruler. Or the singular maybe a conformation to the verb “to see” in the singular in the same verse. Both verbs in the parallel passage in Luke 8:51 are in the singular, but the disciples are mentioned after their coming to the house in Luke and before in Mark, so it is natural that the plural, if original, is only found in Mark. It’s noteworthy that Jesus had been the subject doing the actions all along in this pericope starting at the 30th verse which makes the “he” more likely in this context. Both are strong variants, but the Alexandrian “they came” is better supported and has been adopted in the Greek text and the translation.
[19] M-Text omits “and” (Gr.: “και”). The inclusion is
supported by codices א, B, Θ and Bede. The omission is
supported by codex D, the Byzantine manuscripts and Theophylact. The
conjunction and the following participle are similarly written in majuscules
and may have been missed by parablepsis (KAI KΛAIONTAC, thus missing “and”).
Therefore, it is not safe to adopt this omission in the text.
[20] NA-Text reads “αυτος”
[21] NA-Text and M-Text read “παντας”, which is supported by codices א, B, Θ and Theophylact. The text has been adjusted
following the NA-Text and the M-text.
[22] NA-Text omits “lying”,
which is likely the product of a scribal error caused by visual homoeoteleuton (παιδιον
ανακειμενον, thus missing “lying”) or homoeoarcton if the reading in the preceding
Alexandrian copies read like codices W and Θ (κατακειμενον
και, thus missing “lying”).
[23] NA-Text reads “κουμ”
[24] NA-Text and P-Text read “εγειρε” (present active instead of aorist middle), which is supported by codices א, B, D and Θ. The aorist is supported by the Byzantine manuscripts and Theophylact. The present has been adopted in the Greek text.
[25] NA-Text reads “ευθυς”, same word spelled
differently.
[26] NA-Text adds “ευθυς” in brackets.
[27] NA-Text reads “γνοι”, same verbal tense spelled differently.
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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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