From 4e187efa2937ac77ffd90e2265d3723f06b2bcfe Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Fri, 29 Sep 2023 17:05:47 +0000 Subject: [PATCH] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3554) --- tn_MRK.tsv | 147 +++++++++++++++++++++++++++-------------------------- 1 file changed, 74 insertions(+), 73 deletions(-) diff --git a/tn_MRK.tsv b/tn_MRK.tsv index 2121c9263b..fefc431e4a 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General Introduction\n\n### Outline of the book of Mark\n\n1. Introduction (1:1–13)\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Becoming more popular among the people (3:7–5:43)\n * Moving away from Galilee and then returning (6:1–8:26)\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n4. Last days of ministry and preparation for final conflict in Jerusalem (11:1–13:37)\n5. The death of Christ and the empty tomb (14:1–16:8)\n\n### What is the book of Mark about?\n\nThe Gospel of Mark is one of four books in the New Testament that describe some of the life of Jesus Christ. The authors of the Gospels wrote about who Jesus was and what he did during his lifetime. Mark wrote much about how Jesus suffered and died on the cross. He did this to encourage his readers who were being persecuted. Mark also explained Jewish customs and some Aramaic words. This may indicate that Mark expected most of his first readers to be Gentiles.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Mark,” or “The Gospel According to Mark.” They may also choose a title that may be clearer, such as, “The Good News about Jesus that Mark Wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Mark?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was Mark. Mark was also known as John Mark. He was a close friend of Peter. Mark may not have witnessed what Jesus said and did. Many experts think that Peter the Apostle was the source of what Mark wrote about Jesus.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What were Jesus’ teaching methods?\n\nThe people regarded Jesus as a rabbi. A rabbi is a teacher of God’s law. Jesus taught in ways similar to the ways other religious teachers in Israel. He had students who followed him wherever he went. These students were called disciples. Jesus often taught by telling parables, stories that teach moral lessons. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/disciple]] and [[rc://*/tw/dict/bible/kt/parable]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three of the Gospels. When translating parallel passages, translators should use the same wording and make them as similar as possible.\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the Gospels, Jesus calls himself the “Son of Man.” This phrase could mean a few things:\n* The phrase “son of man” can simply be describing that someone’s father is also a human being. Therefore, the person being described is literally a son of a man, a human being.\n* The phrase sometimes is a reference to Daniel 7:13–14. In this passage there is a person described as a “Son of Man.” This description tells us that the person ascending to the throne of God looked like a human being. This description is different than the first because God gives this Son of Man authority forever. Therefore, the title “Son of Man” became a title for the Messiah.\n\nTranslating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.\n\n### Why does Mark frequently use terms indicating short periods of time?\n\nThe Gospel of Mark uses the word “immediately” 42 times. Mark does this to make the events more exciting and vivid. It moves the reader quickly from one event to the next.\n\n### Sabbath/Sabbaths\n\nOften in the culture of the Bible, religious festivals would be written in the plural form of the word instead of a singular form. This occurs in Mark as well. In the ULT, the word should be kept plural, “Sabbaths.” This is simply for the sake of rendering the translated text as close to the original text as possible. In the UST, Sabbaths is changed to singular, Sabbath, to make more sense of the use of the word in its context.\n\n### What are the major issues in the text of the book of Mark?\n\nSome verses found in older versions of the Bible are not included in most modern versions. Translators are advised not to include these verses. However, if there are older versions of the Bible in the translator’s region that include one or more of these verses, the translators can include them. If they are included, they should be surrounded by square brackets ([]) to indicate that they were probably not original to Mark’s Gospel.\n* “If any man has ears to hear, let him hear.” (7:16)\n* “where their worm never dies and the fire is never quenched” (9:44)\n* “where their worm never dies and the fire is never quenched” (9:46)\n* “And the scripture was fulfilled that says, ‘He was counted with the lawless ones’” (15:28)\n\nThe following passage is not found in the earliest manuscripts. Most Bibles include this passage, but modern Bibles put it in brackets ([]) or indicate in some way that this passage may not have been original to Mark’s Gospel. Translators are advised to do something similar to the modern versions of the Bible.\n* “Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had cast out seven demons. She went and told those who were with him, while they were mourning and weeping. They heard that he was alive and that he had been seen by her, but they did not believe. After these things he appeared in a different form to two of them, as they were walking out into the country. They went and told the rest of the disciples, but they did not believe them. Jesus later appeared to the eleven as they were reclining at the table, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who saw him after he rose from the dead. He said to them, ‘Having gone into all the world, and preach the gospel to the entire creation. The one having believed and having been baptized will be saved, and the one not having believed will be condemned. These signs will go with the ones believing: In my name they will cast out demons. They will speak in new languages. They will pick up snakes with their hands, and if they drink anything deadly, it will not hurt them. They will lay hands on the sick, and they will get well.’ After the Lord had spoken to them, he was taken up into heaven and sat down at the right hand of God. The disciples left and preached everywhere, while the Lord worked with them and confirmed the word by the signs that went with them.” (16:9–20)\n\n(See: [[rc://*/ta/man/translate/translate-textvariants]]) -1:intro c6ep 0 # Mark 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction (1:1–13)\n * Opening (1:1–3)\n * The ministry of John the Baptist (1:4–8)\n * Jesus is baptized and tempted (1:9–13)\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Jesus calls four disciples (1:14–20)\n * Jesus teaches and casts out a demon (1:21–28)\n * Jesus heals Simon’s mother-in-law and many others (1:29–34)\n * Jesus teaches and heals people throughout Galilee (1:35–39)\n * Jesus heals a leper (1:40–45)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:2–3](../01/02.md), which is made up of quotations from [Malachi 3:1](../mal/03/01.md) and [Isaiah 40:3](../isa/40/03.md).\n\n## Special Concepts in this Chapter\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). Mark writes that John’s baptism is “of repentance” (see [1:4](../01/04.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that John the Baptist delivers to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 21, 30, 37, 38, 40, 41, and 44. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) +front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General Introduction\n\n### Outline of the book of Mark\n\n1. Introduction (1:1–13)\n2. Jesus’ early ministry (1:14–3:6)\n3. Jesus teaches and performs miracles (3:7–6:6)\n4. Jesus expands his ministry and encounters opposition (6:7–8:21)\n5. Jesus instructs his disciples and journeys toward Jerusalem (8:22–10:52)\n6. Jesus in Jerusalem (11:1–13:37)\n7. Jesus’ last days and death (14:1–15:47)\n8. Jesus’ resurrection (16:1–8)\n\n### What is the book of Mark about?\n\nThe Gospel of Mark is one of four books in the New Testament that describe some of the life of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. Mark wrote much about what Jesus did and how Jesus suffered and died on the cross. Mark also explained Jewish customs and some Aramaic words. This may indicate that Mark expected most of his first readers to be Gentiles. Many Christians believe that this Gospel was the first one to be written.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Mark,” or “The Gospel According to Mark.” Or they may choose a different title, such as, “The Good News about Jesus that Mark Wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Mark?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was Mark, also known as John Mark. This Mark did not know Jesus during his life on earth, and he did not witness the events that he writes about in this Gospel. However, he was a close friend of the Apostle Peter. Most likely, Mark recorded what Peter said about Jesus and then wrote this Gospel based on that eyewitness testimony.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does the phrase “the kingdom of God” mean?\n\nMark refers to “the kingdom of God” 14 times. This phrase is both important and difficult to translate. In general, the word “kingdom” refers to a monarch ruling over a group of people in a specific area. In various contexts, the word can primarily emphasize the area, the people, or the ruling. However, the term usually refers to all three of these elements, even if one is emphasized more than the others. Consider how you might express the idea of “kingdom” in your language. Some translations emphasize the idea of ruling and express the idea with a clause like “God ruling as king” or “God’s reign.” Other translations emphasize the idea of the people who are ruled and express the idea with a clause like “belonging to God’s people.” However, both of these options do not fully express the idea of “kingdom.” If you have a word or phrase that describes a situation in which a king rules over people in a specific area, you could use it here. Since that word in English is “kingdom,” the ULT and UST both use “kingdom.” (See: [[rc://*/tw/dict/bible/other/kingdom]] and [[rc://*/tw/dict/bible/kt/kingdomofgod]])\n\n### What were “disciples” in Jesus’ culture?\n\nIn both Jewish culture and in Greco-Roman culture, teachers had “disciples” who learned from them and were committed to them. Sometimes these disciples would go wherever their teacher went and imitate what the teacher did. Jesus’ disciples similarly were committed to him and learned from him. Some of his closest disciples traveled and lived with Jesus, particularly those whom Mark refers to as The Twelve. Other disciples would go to see Jesus and learn from him, but they did not always travel or live with him. Consider how you might refer to these kinds of relationships in your language. The ULT expresses the idea with the word “disciple,” and the UST uses the word “apprentice.” (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the gospels, Jesus calls himself the “Son of Man.” This phrase can express two primary ideas:\n\n1. It can refer to someone who is a human. This meaning for the phrase appears frequently in the book of Ezekiel (for example, see [Ezekiel 2:1](../ezk/02/01.md) or [Ezekiel 47:6](../ezk/47/06.md)). So, Jesus uses the phrase to refer to himself in the third person while identifying himself as a human being.\n2. It can refer more specifically to a specific person who appears in [Daniel 7:13–14](../dan/07/13.md). This person approaches God, who gives him dominion and authority. So, when he uses the phrase, Jesus is identifying himself with this person. Scholars are not sure whether people in Jesus’ culture used the title “Son of Man” to refer to the Messiah. However, Jesus is probably using the title to implicitly claim a special role, perhaps that of the Messiah.\n\nThere are three primary issues to consider when translating the phrase “the Son of Man”:\n\n1. When Jesus uses the phrase, he is referring to himself in the third person. If your readers would not understand this, you may need to express the idea in the first person. See the notes on the phrase “the Son of Man” throughout the book for ways to do this.\n2. The phrase figuratively refers to someone who is human by identifying that person’s father as a “man.” If that figure of speech does not make sense in your language, you could refer to someone who is human in another way. Some translations use a phrase like “the human one” to express the idea.\n3. The phrase refers to the specific figure from the book of Daniel. If you have a translation of the book of Daniel, you could translate the phrase as it is expressed there. If you do not have a translation of the book of Daniel, you could consider translating the phrase as a title that refers to a special person, implicitly the Messiah. You could make this clear by capitalizing the phrase (for example, “the Human One”) or by using a different form that indicates that this is a title (for example, “the one called Son of Man”).\n\nA note related to translating the idea of “Son of Man” appears at its first occurrence. After that, if possible express the idea consistently throughout the rest of the book. Notes providing translation options for expressing the idea in first person instead of third person appear at every occurrence. (See: [[rc://*/tw/dict/bible/kt/sonofman]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three gospels. The ULT represents these parallels by using the same words whenever the parallel passages are exactly the same. When the parallel passages are slightly different, the ULT represents the differences as much as possible by using different words. Make sure that your translation represents these similarities and differences as closely as possible.\n\n### Why does Mark use the word “immediately” so frequently?\n\nMark uses the word “immediately” 42 times. Most likely, he does this to make his narration more exciting and vivid. It is not always clear how close together events connected by the word “immediately” are. Because of that, it is best to use a general word or phrase that indicates that something happens soon after something else. If possible, express the idea with the same word or phrase throughout the book. The UST often expresses the idea with the phrase “as soon as.”\n\n### When is “you” singular, and when is “you” plural?\n\nAs he is telling his story, Mark uses both singular and plural forms of “you.” These were distinct in his language, but in English both singular and plural are expressed with the word “you.” So, in the introduction to each chapter, there is a section stating whether Mark uses the singular or plural form of “you” more frequently in that chapter. Then, notes throughout the chapter will indicate whenever Mark uses the less frequent form of “you.” Look for this section in each chapter introduction if your language distinguishes between singular and plural forms of “you.” (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Why does Mark uses present tense verbs for actions that happened in the past?\n\nThroughout this book, Mark often uses present tense verbs to refer to actions that happened in the past. Sometimes he uses a present tense verb in the same sentence with past tense verbs. He does this particularly frequently with verbs that introduce speech. Scholars debate why Mark uses these present tense verbs. Most likely, he included them to highlight or call attention to the action that they describe. In other words, when Mark uses a present tense verb in past narration, he probably does so in order to make his readers pay attention. If present tense verbs in past narration would not accomplish this goal in your language, you could use past tense verbs in your translation and draw the attention of your readers in another way. Since Mark uses these present tense verbs frequently, there are not translation notes at each occurrence. Instead, each chapter introduction lists the verses in which Mark uses present tense verbs in this way. Make sure that your translation deals with this issue consistently. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### What are the major issues in the text of the book of Mark?\n\nSome versions of the Bible include some verses in Matthew that other versions do not include. This is because some ancient manuscripts include these verses. However, the best ancient manuscripts do not include them. Here are the verses:\n\n* “If anyone has ears to hear, let him hear” ([7:16](../07/16.md)).\n* “where their worm does not end, and the fire is not quenched” ([9:44](../09/44.md)).\n* “where their worm does not end, and the fire is not quenched” ([9:44](../09/44.md)).\n* “But if you do not forgive, neither will your Father in the heavens forgive your trespasses” ([11:26](../11/26.md)).\n* “And the scripture was fulfilled that says, “And he was counted with lawless ones’” ([15:28](../15/28.md)).\n\nIt is recommended that you do not include these passages. However, if in your region, there are older versions of the Bible that include one or more of these passages, you may include them. If they are included, they should be put in footnotes or inside square brackets to indicate that they were probably not originally part of Matthew.\n\nFurther, the manuscripts that scholars consider to be the most reliable do not include the words in [16:9–20](../16/09.md). So, the ULT and UST put these words in brackets, and there are no translation notes on these verses. It is recommended that you also indicate in some way that Mark probably did not write these words. See the introduction to chapter 16 for more information.\n\nFinally, in the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations with which your readers may be familiar to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n* “Jesus Christ, the Son of God” ([1:1](../01/01.md)). Some ancient manuscripts have this: “Jesus Christ.”\n* “having had compassion” ([1:41](../01/41.md)). Some ancient manuscripts have this: “having become angry.”\n* “he appointed 12, whom he also named apostles” ([3:14](../03/14.md)). Some ancient manuscripts have this: “he appointed 12.”\n* “And he appointed the Twelve, and he added” ([3:16](../03/16.md)). Some ancient manuscripts have this: “And he added.”\n* “guilty of an eternal sin” ([3:29](../03/29.md)). Some ancient manuscripts have this: “deserving of eternal judgment.”\n* “your brothers” ([3:32](../03/32.md)). Some ancient manuscripts have this: “your brothers and your sisters.”\n* “Gerasenes” ([5:1](../05/01.md)). Some ancient manuscripts have this: “Gadarenes.” Other manuscripts have this: “Gergesenes.”\n* “for a testimony against them” ([6:11](../06/11.md)). Some ancient manuscripts have this: “for a testimony against them. Truly I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city.”\n* “they were saying” ([6:14](../06/14.md)). Some ancient manuscripts have this: “he was saying.”\n* “he was much perplexed” ([6:20](../06/20.md)). Some ancient manuscripts have this: “he was doing many things.”\n* “his daughter, of Herodias” ([6:22](../06/22.md)). Some ancient manuscripts have this: “the daughter of Herodias herself.”\n* “copper vessels” ([7:4](../07/04.md)). Some ancient manuscripts have this: “copper vessels and beds.”\n* “the tradition of men” ([7:8](../07/08.md)). Some ancient manuscripts have this: “the tradition of men, washings of pitchers and cups and many other similar such things you do.”\n* “you may keep” ([7:9](../07/09.md)). Some ancient manuscripts have this: “you may establish.”\n* “enter into the town” ([8:26](../08/26.md)). Some ancient manuscripts have this: “enter into the town nor speak to anyone in the town.”\n* “prayer and fasting” ([9:29](../09/29.md)). Some ancient manuscripts have this: “prayer.”\n* “in your name” ([9:38](../09/38.md)). Some ancient manuscripts have this: “in your name, who does not follow us.”\n* “into Gehenna” ([9:45](../09/45.md)). Some ancient manuscripts have this: “into Gehenna, into the unquenchable fire.”\n* “salted with fire” ([9:49](../09/49.md)). Some ancient manuscripts have this: “salted with fire, and every sacrifice will be salted with salt here.”\n* “will leave his father and mother” ([10:7](../10/07.md)). Some ancient manuscripts have this: “will leave his father and mother and will be joined to his wife.”\n* “follow me” ([10:21](../10/21.md)). Some ancient manuscripts have this: “follow me, having taken up the cross.”\n* “how hard it is” ([10:24](../10/24.md)). Some ancient manuscripts have this: “how hard it is for the ones trusting in riches.”\n* “saying to him” ([10:26](../10/26.md)). Some ancient manuscripts have this: “saying to themselves.”\n* “he sends it back” ([11:3](../11/03.md)). Some ancient manuscripts have this: “he sends it.”\n* “under your feet” ([12:36](../12/36.md)). Some ancient manuscripts have this: “as a footstool of your feet.”\n* “famines” ([13:8](../13/08.md)). Some ancient manuscripts have this: “famines and troubles.”\n* “Stay awake and pray” ([13:33](../13/33.md)). Some ancient manuscripts have this: “Stay awake.”\n* “blood of the covenant” ([14:24](../14/24.md)). Some ancient manuscripts have this: “blood of the new covenant.”\n* “into the forecourt” ([14:68](../14/68.md)). Some ancient manuscripts have this: “into the forecourt, and a rooster crowed.”\n* “having come up” ([15:8](../15/08.md)). Some ancient manuscripts have this: “having cried out.”\n* “I do {with the one} you call the King of the Jews” ([15:12](../15/12.md)). Some ancient manuscripts have this: “I do {with} the King of the Jews.”\n* “he expired in this way” ([15:37](../15/37.md)). Some ancient manuscripts have this: “crying out in this way he expired.”\n +1:intro c6ep 0 # Mark 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction (1:1–13)\n * Opening (1:1–3)\n * The ministry of John the Baptist (1:4–8)\n * Jesus is baptized and tempted (1:9–13)\n2. Jesus’ early ministry (1:14–3:6)\n * Jesus calls four disciples (1:14–20)\n * Jesus teaches and casts out a demon (1:21–28)\n * Jesus heals Simon’s mother-in-law and many others (1:29–34)\n * Jesus teaches and heals people throughout Galilee (1:35–39)\n * Jesus heals a leper (1:40–45)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:2–3](../01/02.md), which is made up of quotations from [Malachi 3:1](../mal/03/01.md) and [Isaiah 40:3](../isa/40/03.md).\n\n## Special Concepts in this Chapter\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). Mark writes that John’s baptism is “of repentance” (see [1:4](../01/04.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that John the Baptist delivers to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 21, 30, 37, 38, 40, 41, and 44. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 1:1-4 ewhd rc://*/ta/man/translate/figs-explicit ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ, Υἱοῦ Θεοῦ & καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ: ἰδοὺ, ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου & φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ & ἐγένετο Ἰωάννης 1 Here, the phrase **Just as it is written in Isaiah the prophet** and the quotation that follows could go with: (1) verse 1: **The beginning of the gospel of Jesus Christ, the Son of God**. In this case, Mark means that the**gospel** had its **beginning** just as Isaiah prophesied. Alternate translation: “The beginning of the gospel of Jesus Christ, the Son of God, happened just as it is written in Isaiah the prophet, “Behold, I am sending my messenger before your face, who will prepare your way; a voice crying out in the wilderness, ‘Make ready the way of the Lord; make his paths straight.’” And so John came” (2) verse 4: **John came**. In this case, Mark means that **John came** as Isaiah had prophesied. Alternate translation: “This is the beginning of the gospel of Jesus Christ, the Son of God. Just as it is written in Isaiah the prophet, “Behold, I am sending my messenger before your face, who will prepare your way; a voice crying out in the wilderness, ‘Make ready the way of the Lord; make his paths straight,’” John came” 1:1 ybv6 rc://*/ta/man/translate/figs-abstractnouns ἀρχὴ τοῦ εὐαγγελίου 1 If your language does not use an abstract noun for the idea of **beginning**, you could express the same idea in another way. Alternate translation: “Here begins the gospel” 1:1 kpq1 rc://*/ta/man/translate/figs-possession τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ 1 Here, Mark is using the possessive form to describe a **gospel** that is about **Jesus Christ**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “of the gospel concerning Jesus Christ” @@ -34,7 +34,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:6 n3rk rc://*/ta/man/translate/writing-background καὶ & ὁ Ἰωάννης 1 Here Mark uses the word **And** to introduce background information that will help readers understand what happens next. The word does not introduce another event in the story. This background information is found in [1:6–8](../01/06.md). Use a natural form in your language for introducing background information. Alternate translation: “Concerning this John, he” 1:6 kyy3 rc://*/ta/man/translate/figs-activepassive ἦν & ἐνδεδυμένος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “clothed himself with” 1:6 j141 rc://*/ta/man/translate/figs-explicit ἦν & ἐνδεδυμένος τρίχας καμήλου 1 Here Mark implies that John wore clothes made from **camel hair**. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “wore clothing made from the hair of camels” -1:6 h518 rc://*/ta/man/translate/translate-unknown ζώνην δερματίνην 1 A **leather belt** is a thin strap made out of animal skin that holds clothing in place. If your readers would not be familiar with this type of clothing, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “an animal skin strap” or “a band made from animal skin” +1:6 h518 rc://*/ta/man/translate/translate-unknown ζώνην δερματίνην 1 A **leather belt** is a thin strap made from animal skin that holds clothing in place. If your readers would not be familiar with this type of clothing, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “an animal skin strap” or “a band made from animal skin” 1:7 p7tl rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” 1:7 bk1j rc://*/ta/man/translate/figs-metaphor ἔρχεται & ὀπίσω μου 1 Here John speaks as if someone is walking behind him. He means that soon someone will continue what he has started doing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will preach after I have preached” 1:7 x7iz rc://*/ta/man/translate/translate-tense ἔρχεται 1 Here John uses the present tense to refer to something that will certainly happen in the future. If it would be helpful in your language, you could use the future tense here. Alternate translation: “will come” @@ -57,7 +57,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:10 n8sg rc://*/ta/man/translate/figs-activepassive σχιζομένους τοὺς οὐρανοὺς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “the heavens splitting open” or “God splitting the heavens open” 1:10 m5f6 rc://*/ta/man/translate/figs-simile τὸ Πνεῦμα ὡς περιστερὰν καταβαῖνον ἐπ’ αὐτόν 1 The phrase **like a dove** could mean: (1) the Spirit looked like a dove as he was **coming down** upon Jesus. Alternate translation: “the Spirit coming down on him, looking like a dove” (2) the Spirit descended upon Jesus as a dove descends from the sky toward the ground. Alternate translation: “the Spirit coming down on him as a dove comes down to earth” 1:10 c7c9 rc://*/ta/man/translate/figs-explicit καταβαῖνον ἐπ’ αὐτόν 1 Here Mark implies that **the Spirit** came down from **the heavens**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “coming down on him from the heavens” -1:11 jh9m rc://*/ta/man/translate/figs-synecdoche φωνὴ ἐγένετο 1 Mark is using **voice** to represent the person who is speaking, which is God the Father. If it would be helpful in your language, you could use an comparable expression or state the meaning plainly. Alternate translation: “a person spoke” or “God the Father spoke” +1:11 jh9m rc://*/ta/man/translate/figs-synecdoche φωνὴ ἐγένετο 1 Mark is using **voice** to represent the person who is speaking, which is God the Father. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “a person spoke” or “God the Father spoke” 1:11 s6f4 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱός μου ὁ ἀγαπητός 1 **Son** is an important title for Jesus that describes his relationship with God the Father. 1:11 l2j2 rc://*/ta/man/translate/figs-activepassive ὁ Υἱός & ὁ ἀγαπητός 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Son, whom I love” 1:11 ogiw rc://*/ta/man/translate/figs-activepassive ἐν σοὶ εὐδόκησα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “You please me” @@ -171,7 +171,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:39 sntp rc://*/ta/man/translate/writing-pronouns τὰς συναγωγὰς αὐτῶν 1 The pronoun **their** refers to the Jewish people living in **Galilee**. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the Jewish synagogues” or “the synagogues in that area”\n 1:40 wryd rc://*/ta/man/translate/writing-participants ἔρχεται πρὸς αὐτὸν λεπρὸς 1 Here Mark introduces **a leper** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “there was a man who was a leper. He comes to Jesus”\n 1:40 fn8y rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “goes” -1:40 kq50 rc://*/ta/man/translate/translate-symaction γονυπετῶν 1 In the this man’s culture, **kneeling down** before a person was a way to honor a greater person. If it would be helpful in your language, you could refer to a similar action from your culture, or you could explain what **kneeling down** means. Alternate translation: “prostrating himself before him” or “bowing down to him in respect” +1:40 kq50 rc://*/ta/man/translate/translate-symaction γονυπετῶν 1 In this man’s culture, **kneeling down** before a person was a way to honor a greater person. If it would be helpful in your language, you could refer to a similar action from your culture, or you could explain what **kneeling down** means. Alternate translation: “prostrating himself before him” or “bowing down to him in respect” 1:40 mwv9 rc://*/ta/man/translate/figs-declarative δύνασαί με καθαρίσαι 1 The man is using this statement to make a request. If it would be helpful in your language, you could express the idea in request form. Alternate translation: “please make me clean” 1:40 uotm rc://*/ta/man/translate/figs-explicit με καθαρίσαι 1 The man talks about becoming **clean** ceremonially, but it is implicit that he has become unclean because of his leprosy, so he is primarily asking Jesus to heal him of this disease. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to heal my disease” 1:41 l9jg rc://*/ta/man/translate/figs-abstractnouns σπλαγχνισθεὶς 1 If your language does not use an abstract noun for the idea of **compassion**, you could express the same idea in another way. Alternate translation: “having sympathized with him” @@ -183,7 +183,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:44 xc4d rc://*/ta/man/translate/figs-explicit μηδενὶ, μηδὲν εἴπῃς 1 The implication is that the man is not to tell **anyone** that Jesus healed him. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “you tell no one that I healed you” 1:44 k2e0 rc://*/ta/man/translate/figs-doublenegatives μηδενὶ, μηδὲν εἴπῃς 1 The words translated **nothing** and **anyone** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “you certainly do not say anything to anyone” 1:44 xhu8 rc://*/ta/man/translate/figs-explicit σεαυτὸν δεῖξον τῷ ἱερεῖ 1 Jesus told the man to **show** himself **to the priest** so that the priest could look at his skin to see if his leprosy was really gone. The law of Moses required people to present themselves to the priest for inspection if they had been unclean but were now clean. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “ask to be inspected by the priest” or “let yourself be examined by the priest” -1:44 he7v rc://*/ta/man/translate/figs-explicit προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωϋσῆς 1 Jesus assumes that the man will know that the law required a person who had been healed from a skin disease to make a specific sacrifice. This made the person ceremonially clean and they could participate once again in community religious activities. If it would be helpful in your language, you could state that explicitly. Alternate translation: “offer the sacrifice that Moses commanded so that you could become ceremonially clean once again” +1:44 he7v rc://*/ta/man/translate/figs-explicit προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωϋσῆς 1 Jesus assumes that the man will know that the law required a person who had been healed from a skin disease to make a specific sacrifice. This made the person ceremonially clean, and they could participate once again in community religious activities. If it would be helpful in your language, you could state that explicitly. Alternate translation: “offer the sacrifice that Moses commanded so that you could become ceremonially clean once again” 1:44 w6b2 rc://*/ta/man/translate/figs-explicit εἰς μαρτύριον αὐτοῖς 1 Here Jesus means that the man should show himself to the priest and offer the gift to prove or provide **testimony** that he had been healed. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “for a testimony to them that you have been cleansed” 1:44 plof rc://*/ta/man/translate/figs-abstractnouns εἰς μαρτύριον αὐτοῖς 1 If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. Alternate translation: “so that it testifies to them” 1:44 a6tj rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** could refer to: (1) Jewish people in general. Alternate translation: “to people” (2) the priests specifically. Alternate translation: “to the priests” @@ -193,7 +193,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:45 b9n2 rc://*/ta/man/translate/figs-explicit ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν 1 Here Mark implies that Jesus **was able no longer to enter into a town openly** because people who had heard about him would crowd around him so much. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “so that, because so many people would crowd around him, he was able no longer to enter into a town openly” 1:45 tq0w rc://*/ta/man/translate/figs-go ἤρχοντο 1 In a context such as this, your language might say “going” instead of **coming**. Alternate translation: “they were going” 1:45 z363 rc://*/ta/man/translate/figs-hyperbole πάντοθεν 1 The phrase **from all sides** is an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “from all over the region” or “from very many places” -2:intro zhb5 0 # Mark 2 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Jesus heals a paralytic (2:1–12)\n * Jesus calls Levi and dines at his house (2:13–17)\n * Jesus brings something new (2:18–22)\n * Picking heads of grain on the Sabbath (2:22–28)\n\n## Special Concepts in this Chapter\n\n### “Sinners”\n\nWhen Mark uses the word “sinners,” he is describing a group of people whom many Jewish religious groups would have considered to be living in ways that were improper for those who were part of God’s people. Some of these people may have committed significant sins, while others may have disagreed with many of the Jewish religious groups about how Jews could properly behave. If possible, use a word or phrase that identifies people who are not living as many religious groups think that people should live. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Fasting and feasting\n\nIn Jesus’ culture, people would “fast,” or abstain from eating for a period of time, in order to honor God or to repent of their sins. They would “feast,” or eat a lot of food, when they were celebrating some important event, such as a wedding. Consider how you will refer to these behaviors in [2:15–22](../02/15.md), in which Jesus feasts and teaches about why he and his disciples do not fast. (See: [[rc://*/tw/dict/bible/other/fast]])\n\n### The Sabbath\n\nIn the law that God gave to Moses, God commanded the Israelites to rest on the seventh day, which was called the Sabbath. The Jewish religious leaders disagreed with each other about what kinds of things a person could do on the Sabbath and still rest as God had commanded. In [2:22–28](../02/22.md), the Pharisees and Jesus engage in these kinds of debates about the Sabbath. Jesus disagrees with how the Pharisees understand the Sabbath, and he argues for a different view. If your readers may not understand what the Sabbath is and why Jesus and the Pharisees are debating about it, you may need to include some information in a footnote. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Important Figures of Speech in this Chapter\n\n### The short parables in [2:19–22](../02/19.md)\n\nIn these verses, Jesus gives three short parables that emphasize how certain things do not go well together. Fasting does not happen during a wedding celebration. An unshrunk piece of cloth does not make a good patch for an old garment. Old wineskins do not make good containers for fresh wine that still needs to ferment. Jesus tells these parables to illustrate how his ministry and preaching do not match well with how people had previously done things. In other words, Jesus wants people to expect what he does to be new, and this may require thinking and doing many new things. You should preserve these parables, since they are not direct metaphors. If necessary, you could introduce them in such a way that your readers recognize that they are parables or illustrations. See the notes on each verse for possible translation options. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 4, 5, 8, 10, 12, 14, 17, 18, 25. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) +2:intro zhb5 0 # Mark 2 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ early ministry (1:14–3:6)\n * Jesus heals a paralytic (2:1–12)\n * Jesus calls Levi and dines at his house (2:13–17)\n * Jesus brings something new (2:18–22)\n * Picking heads of grain on the Sabbath (2:22–28)\n\n## Special Concepts in this Chapter\n\n### “Sinners”\n\nWhen Mark uses the word “sinners,” he is describing a group of people whom many Jewish religious groups would have considered to be living in ways that were improper for those who were part of God’s people. Some of these people may have committed significant sins, while others may have disagreed with many of the Jewish religious groups about how Jews could properly behave. If possible, use a word or phrase that identifies people who are not living as many religious groups think that people should live. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Fasting and feasting\n\nIn Jesus’ culture, people would “fast,” or abstain from eating for a period of time, in order to honor God or to repent of their sins. They would “feast,” or eat a lot of food, when they were celebrating some important event, such as a wedding. Consider how you will refer to these behaviors in [2:15–22](../02/15.md), in which Jesus feasts and teaches about why he and his disciples do not fast. (See: [[rc://*/tw/dict/bible/other/fast]])\n\n### The Sabbath\n\nIn the law that God gave to Moses, God commanded the Israelites to rest on the seventh day, which was called the Sabbath. The Jewish religious leaders disagreed with each other about what kinds of things a person could do on the Sabbath and still rest as God had commanded. In [2:22–28](../02/22.md), the Pharisees and Jesus engage in these kinds of debates about the Sabbath. Jesus disagrees with how the Pharisees understand the Sabbath, and he argues for a different view. If your readers may not understand what the Sabbath is and why Jesus and the Pharisees are debating about it, you may need to include some information in a footnote. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Important Figures of Speech in this Chapter\n\n### The short parables in [2:19–22](../02/19.md)\n\nIn these verses, Jesus gives three short parables that emphasize how certain things do not go well together. Fasting does not happen during a wedding celebration. An unshrunk piece of cloth does not make a good patch for an old garment. Old wineskins do not make good containers for fresh wine that still needs to ferment. Jesus tells these parables to illustrate how his ministry and preaching do not match well with how people had previously done things. In other words, Jesus wants people to expect what he does to be new, and this may require thinking and doing many new things. You should preserve these parables, since they are not direct metaphors. If necessary, you could introduce them in such a way that your readers recognize that they are parables or illustrations. See the notes on each verse for possible translation options. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 4, 5, 8, 10, 12, 14, 17, 18, 25. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 2:1 j6pa rc://*/ta/man/translate/figs-idiom δι’ ἡμερῶν 1 Here, the phrase **after {some} days** indicates that the events Mark is about to narrate occurred a few, but not very many, days after the event he just narrated, the healing of the leper. If it would be helpful in your language, you could use a comparable word or phrase that indicates that a few **days** passed between the previous event and this event. Alternate translation: “a few days later” 2:1 ir5j rc://*/ta/man/translate/figs-activepassive ἠκούσθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was people who were in **Capernaum**. Alternate translation: “the people there heard” 2:1 afvi rc://*/ta/man/translate/figs-explicit ἐν οἴκῳ 1 Here Mark implies that this **house** was Jesus’ home while he was in Capernaum. This **house** could belong to: (1) Simon and Andrew, since he stayed at their house previously (see [1:29](../01/29.md)). Alternate translation: “in Simon and Andrew’s house” (2) Jesus and his relatives, who may have moved to Capernaum. Alternate translation: “in his house” @@ -223,7 +223,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:6 le6v rc://*/ta/man/translate/figs-metonymy ἐν ταῖς καρδίαις αὐτῶν 1 In Mark’s culture, **hearts** are the places where humans think and feel. If it would be helpful in your language, you could translate **hearts** by referring to the places where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “in their heads” or “within themselves” 2:7 yr5a rc://*/ta/man/translate/figs-rquestion τί οὗτος οὕτως λαλεῖ? 1 The scribes are using the question form to show that they disapprove of how Jesus was speaking. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “It is not right for this one to speak in this way.” or “This one should not be speaking in this way!” 2:7 fp38 rc://*/ta/man/translate/grammar-connect-exceptions τίς δύναται ἀφιέναι ἁμαρτίας, εἰ μὴ εἷς ὁ Θεός 1 If, in your language, it would appear that the scribes were making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “Only one, God, is able to forgive sins, right?” or “Who is able to forgive sins? It is only God, right?” -2:7 sj6j rc://*/ta/man/translate/figs-rquestion τίς δύναται ἀφιέναι ἁμαρτίας, εἰ μὴ εἷς ὁ Θεός? 1 The scribes is using the question form to indicate that they are confident that only God can forgive sins. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “No one is able to forgive sins except one, God.” or “No one can ever forgive sins except one, God!” +2:7 sj6j rc://*/ta/man/translate/figs-rquestion τίς δύναται ἀφιέναι ἁμαρτίας, εἰ μὴ εἷς ὁ Θεός? 1 The scribes are using the question form to indicate that they are confident that only God can forgive sins. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “No one is able to forgive sins except one, God.” or “No one can ever forgive sins except one, God!” 2:8 h3zp rc://*/ta/man/translate/figs-explicit ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ 1 Here Mark implies that Jesus knew what the scribes were thinking even though they did not say it out loud. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Jesus, having known in his spirit their thoughts,” 2:8 niy6 rc://*/ta/man/translate/figs-metonymy τῷ πνεύματι αὐτοῦ 1 Here, the word **spirit** refers to inner parts of Jesus, the parts where he thought and willed. If it would be helpful in your language, you could refer to the inner part of Jesus or to Jesus more generally. Alternate translation: “in his mind” or “in himself” 2:8 wga7 rc://*/ta/man/translate/figs-rquestion τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν? 1 Jesus is using the question form to rebuke the scribes. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “What you are debating in your hearts is wrong.” or “Stop debating in your hearts whether I am blaspheming!” @@ -238,6 +238,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:10 g4jn rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα & εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ Υἱὸς τοῦ Ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας, (λέγει τῷ παραλυτικῷ) 1 Here, the phrase **in order that** introduces the purpose for which Jesus **says to the paralytic** the commands that he gives. If it would be helpful in your language, you could use a form that provides the stated purpose for which a person performs an action. Alternate translation: “here is what I will do so that you might know that the Son of Man has authority on the earth to forgive sins.’ Then he says to the paralytic,”\n 2:10 jhy6 rc://*/ta/man/translate/figs-yousingular εἰδῆτε 1 Because Jesus is speaking to the scribes, the word **you** is plural. 2:10 jsyp rc://*/ta/man/translate/figs-123person ἔχει ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, have” +2:10 ipgg rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus for the first time in Mark uses the title **Son of Man** to refer to himself. He is using the title to refer to himself, a human, and also to implicitly identify himself with the important and powerful figure named “the son of man” in the Old Testament book of Daniel (see [Daniel 7:13–14](../dan/07/13.md)). See the book introduction for more information about this title. Consider how you might best translate this title here and throughout the rest of Mark. Alternate translation: “the Human One” or “the one called Son of Man” 2:10 uedr rc://*/ta/man/translate/figs-abstractnouns ἐξουσίαν ἔχει 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “has been authorized” 2:10 t8qy rc://*/ta/man/translate/translate-unknown τῷ παραλυτικῷ 1 See how you translated the word paralytic in [2:3](../02/03.md). Alternate translation: “to the paralyzed person” or “to the person who could not move his limbs” 2:11 f369 rc://*/ta/man/translate/figs-imperative τὸν κράβαττόν σου 1 See how you translated **mat** in [2:4](../02/04.md). Alternate translation: “your stretcher” @@ -272,7 +273,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:18 y7bm rc://*/ta/man/translate/writing-background ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ Φαρισαῖοι νηστεύοντες & καὶ 1 Here Mark introduces background information that will help readers understand what happens next. Use a natural form in your language for introducing background information. Alternate translation: “it happened that the disciples of John and the Pharisees were fasting. And”\n 2:18 z394 rc://*/ta/man/translate/writing-pronouns ἔρχονται 1 The pronoun **they** refers to some people who asked Jesus this question. If this is not clear for your readers, you could use a form that refers to people without identifying who they are. Alternate translation: “certain people come” 2:18 nywl rc://*/ta/man/translate/figs-infostructure διὰ τί οἱ μαθηταὶ Ἰωάννου καὶ οἱ μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσιν 1 If it would be helpful in your language, you could turn this sentence into two sentences, one giving the reason for the question, and the other asking the question. Alternate translation: “The disciples of John and the disciples of the Pharisees fast. For what reason do your disciples not fast?” -2:19-20 l0f0 rc://*/ta/man/translate/figs-parables μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ’ αὐτῶν ἐστιν νηστεύειν? ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετ’ αὐτῶν, οὐ δύνανται νηστεύειν & ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ’ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ 1 To help the people who asked him the question understand why his disciples do not fast, Jesus offers a brief illustration. He wants them to think of him as if he were a **bridegroom** and of his disciples as if they were the **sons of the bridal chamber**. You should preserve the form of the parable, but if it would be helpful in your language, you could state explicitly that Jesus is like the **bridegroom**, and his disciples are like the the **sons of the bridal chamber**. Alternate translation: “The sons of the bridal chamber are not able to fast while the bridegroom is still with them, are they? As much time as they have the bridegroom with them, they are not able to fast. But days will come when the bridegroom will be taken away from them, and in those days, then they will fast. I am like the bridegroom, and my disciples are like the sons of the bridal chamber.” +2:19-20 l0f0 rc://*/ta/man/translate/figs-parables μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ’ αὐτῶν ἐστιν νηστεύειν? ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετ’ αὐτῶν, οὐ δύνανται νηστεύειν & ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ’ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ 1 To help the people who asked him the question understand why his disciples do not fast, Jesus offers a brief illustration. He wants them to think of him as if he were a **bridegroom** and of his disciples as if they were the **sons of the bridal chamber**. You should preserve the form of the parable, but if it would be helpful in your language, you could state explicitly that Jesus is like the **bridegroom**, and his disciples are like the **sons of the bridal chamber**. Alternate translation: “The sons of the bridal chamber are not able to fast while the bridegroom is still with them, are they? As much time as they have the bridegroom with them, they are not able to fast. But days will come when the bridegroom will be taken away from them, and in those days, then they will fast. I am like the bridegroom, and my disciples are like the sons of the bridal chamber.” 2:19 eke3 rc://*/ta/man/translate/figs-rquestion μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ’ αὐτῶν ἐστιν νηστεύειν? 1 Jesus is using the question form to teach the people who asked him the question. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “The sons of the bridal chamber are certainly not able to fast while the bridegroom is still with them.” or “The sons of bridal chamber cannot fast while the bridegroom is still with them!” 2:19 wetb rc://*/ta/man/translate/figs-idiom οἱ υἱοὶ τοῦ νυμφῶνος 1 The expression **sons of** describes people who share the qualities of something. In this case, Jesus is describing people who share the quality of being an integral part of a wedding. These are the male friends who attend the groom during the ceremony and the festivities. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “The groom’s attendants”\n 2:20 y79o rc://*/ta/man/translate/figs-idiom ἐλεύσονται & ἡμέραι ὅταν & ἐν ἐκείνῃ τῇ ἡμέρᾳ 1 Here Jesus is using the word **days** to refer to a particular time. If it would be helpful in your language, you could use a similar form or state the meaning plainly. Alternate translation: “a time will come when … in that time” or “there will be a time when … at that time” @@ -314,7 +315,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:28 wgwu rc://*/ta/man/translate/grammar-connect-logic-result ὥστε 1 Here, the word **Therefore** introduces a conclusion or inference that Jesus draws from what he just said. If it would be helpful in your language, you could use a different word or phrase that introduces a conclusion or inference. Alternate translation: “Because of that” or “In the end, then” 2:28 kq1c rc://*/ta/man/translate/figs-123person ἐστιν ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, am” 2:28 twr4 rc://*/ta/man/translate/figs-possession Κύριός & καὶ τοῦ Σαββάτου 1 Here, Jesus is using the possessive form to describe a **Lord** who rules over **the Sabbath**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “has authority over even the Sabbath” or “rules over even the Sabbath” -3:intro x969 0 # Mark 3 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Healing a man on the Sabbath\n * Becoming more popular among the people (3:7–5:43)\n * Jesus ministers to many people (3:7–12)\n * Jesus appoints the twelve apostles (3:13–19)\n * Jesus and his family, part one (3:20–21)\n * Jesus and the scribes debate whether he has a demon (3:22–30)\n * Jesus and his family, part two (3:31–35)\n\n## Special Concepts in this Chapter\n\n### Sabbath\n\nIn this chapter, just as in chapter 2, the Pharisees and Jesus are in conflict about the Sabbath. For more information about the Sabbath, see the General Notes to chapter 2.\n\n### Blaspheming against the Spirit\n\nIn [3:29](../03/29.md), Jesus speaks about blaspheming against the Spirit. He indicates that God will forgive all kinds of sins, but he will not forgive people who blaspheme against the Holy Spirit. Jesus says these things because the Pharisees said that he cast out demons by the power of Beelzebul. Jesus implies that he actually cast out demons by the power of the Holy Spirit. So, since the Pharisees have called the Holy Spirit Beelzebul, they have blasphemed or spoken against the Spirit. Christians debate what counts as this kind of blasphemy and why God will not forgive people for it. In your translation, you should not be more specific than Jesus is. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Important Figures of Speech in this Chapter\n\n### The parable about the strong man\n\nIn [3:27](../03/27.md), Jesus describes how thieves must subdue and tie up a strong man before they can steal things from his house. Jesus does not directly state how to apply this proverb. However, most Christians think that Satan is like the strong man, and the demons that Jesus casts out are like the strong man’s things. In this case, Jesus is like the thieves who tie up the strong man. Jesus is saying that, since he can cast out demons, it proves that he has subdued and conquered Satan, just as thieves can only steal things after they have subdued the strong man. You should not include this extra information in your translation, but if it would be helpful for your readers, you could include it in a footnote. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### Jesus’ mother and brothers\n\nIn [3:31–35](../03/31.md), Jesus’ mother and brothers arrive and want to talk with Jesus. In response, Jesus says that his disciples, those who do God’s will, are his mother and brother and sister. In other words, Jesus calls his disciples, who are those who do God’s will, his family members. He means that they are as close and important to him as his own family. This is an important metaphor that appears throughout the Bible, so preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The 12 disciples\n\nThe following are the lists of the 12 disciples in Matthew, Mark, and Luke:\n\nIn [Matthew 10:2–4](../mat/10/02.md):\n\nSimon (Peter), Andrew, James son of Zebedee, John son of Zebedee, Philip, Bartholomew, Thomas, Matthew, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot.\n\nIn [Mark 3:16–19](../mrk/03/16.md):\n\nSimon (Peter), James son of Zebedee, John son of Zebedee, Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.\n\nIn [Luke 6:14](../luk/06/14.md):\n\nSimon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the Zealot, Judas son of James, and Judas Iscariot.\n\nThese lists do not always follow the same order or use the same names for the disciples. In that culture, people often had two or three names. For example, it is likely that that Thaddaeus was also named Judas or Jude. So, do not harmonize these lists by using the same sequence or names in each case. You should translate Mark’s list as Mark presents it.\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 3, 4, 5, 13, 20, 31, 32, 33, and 34. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) +3:intro x969 0 # Mark 3 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ early ministry (1:14–3:6)\n * Healing a man on the Sabbath\n3. Jesus teaches and performs miracles (3:7–6:6)\n * Jesus ministers to many people (3:7–12)\n * Jesus appoints the twelve apostles (3:13–19)\n * Jesus and his family, part one (3:20–21)\n * Jesus and the scribes debate whether he has a demon (3:22–30)\n * Jesus and his family, part two (3:31–35)\n\n## Special Concepts in this Chapter\n\n### Sabbath\n\nIn this chapter, just as in chapter 2, the Pharisees and Jesus are in conflict about the Sabbath. For more information about the Sabbath, see the General Notes to chapter 2.\n\n### Blaspheming against the Spirit\n\nIn [3:29](../03/29.md), Jesus speaks about blaspheming against the Spirit. He indicates that God will forgive all kinds of sins, but he will not forgive people who blaspheme against the Holy Spirit. Jesus says these things because the Pharisees said that he cast out demons by the power of Beelzebul. Jesus implies that he actually cast out demons by the power of the Holy Spirit. So, since the Pharisees have called the Holy Spirit Beelzebul, they have blasphemed or spoken against the Spirit. Christians debate what counts as this kind of blasphemy and why God will not forgive people for it. In your translation, you should not be more specific than Jesus is. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Important Figures of Speech in this Chapter\n\n### The parable about the strong man\n\nIn [3:27](../03/27.md), Jesus describes how thieves must subdue and tie up a strong man before they can steal things from his house. Jesus does not directly state how to apply this proverb. However, most Christians think that Satan is like the strong man, and the demons that Jesus casts out are like the strong man’s things. In this case, Jesus is like the thieves who tie up the strong man. Jesus is saying that, since he can cast out demons, it proves that he has subdued and conquered Satan, just as thieves can only steal things after they have subdued the strong man. You should not include this extra information in your translation, but if it would be helpful for your readers, you could include it in a footnote. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### Jesus’ mother and brothers\n\nIn [3:31–35](../03/31.md), Jesus’ mother and brothers arrive and want to talk with Jesus. In response, Jesus says that his disciples, those who do God’s will, are his mother and brother and sister. In other words, Jesus calls his disciples, who are those who do God’s will, his family members. He means that they are as close and important to him as his own family. This is an important metaphor that appears throughout the Bible, so preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The 12 disciples\n\nThe following are the lists of the 12 disciples in Matthew, Mark, and Luke:\n\nIn [Matthew 10:2–4](../mat/10/02.md):\n\nSimon (Peter), Andrew, James son of Zebedee, John son of Zebedee, Philip, Bartholomew, Thomas, Matthew, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot.\n\nIn [Mark 3:16–19](../mrk/03/16.md):\n\nSimon (Peter), James son of Zebedee, John son of Zebedee, Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.\n\nIn [Luke 6:14](../luk/06/14.md):\n\nSimon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the Zealot, Judas son of James, and Judas Iscariot.\n\nThese lists do not always follow the same order or use the same names for the disciples. In that culture, people often had two or three names. For example, it is likely that that Thaddaeus was also named Judas or Jude. So, do not harmonize these lists by using the same sequence or names in each case. You should translate Mark’s list as Mark presents it.\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 3, 4, 5, 13, 20, 31, 32, 33, and 34. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 3:1 bm6z rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” 3:1 mjfa rc://*/ta/man/translate/figs-explicit πάλιν εἰς συναγωγήν 1 Here Mark implies that this is a **synagogue** that Jesus has already visited, most likely the one in Capernaum (see [1:21](../01/21.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “again into the synagogue in Capernaum” 3:1 rn8y rc://*/ta/man/translate/writing-participants ἦν ἐκεῖ ἄνθρωπος, ἐξηραμμένην ἔχων τὴν χεῖρα 1 Here Mark introduces a **man** with **a withered hand** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a certain man was in the synagogue, and he had a withered hand” @@ -453,7 +454,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 3:35 wmif rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation concerning why Jesus can call the people who are sitting around him his mother and brothers. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “I say that because” 3:35 dr45 rc://*/ta/man/translate/figs-abstractnouns τὸ θέλημα τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “what God desires” 3:35 yr9i rc://*/ta/man/translate/figs-metaphor οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν 1 Here Jesus speaks of everyone who does God’s will as if they were his **brother and sister and mother**. He means that he considers them to be part of his family. Express the idea as you did in the previous verse ([3:34](../03/34.md)). Alternate translation: “I call this one my brother and sister and mother” or “this is a person whom I love as if he or she were my brother and sister and mother”\n -4:intro f5ua 0 # Mark 4 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Becoming more popular among the people (3:7–5:43)\n * The parable of the sower (4:1–9)\n * Jesus explains the parable of the sower (4:10–20)\n * Jesus teaches about secrets and knowledge (4:21–25)\n * The parable of the seeds growing by themselves (4:26–29)\n * The parable of the mustard seed (4:30–32)\n * Summary statement (4:33–34)\n * Jesus calms a storm (4:35–41)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:12](../04/12.md), which is a quotation from [Isaiah 6:9–10](../isa/06/09.md).\n\n## Special Concepts in this Chapter\n\n### Farming\n\nJesus refers to several different farming practices in this chapter. In his culture, farmers often threw seeds over their fields, a process called sowing. After throwing the seeds, they would use a tool called a plow to cover the seeds with dirt. Then, they would water and take care of the seeds until they sprouted and grew. Finally, when the plants produced grain or other kinds of crops, they would cut down the plants, separate the edible parts from the inedible parts, and store the edible parts in a safe place. See the notes on the verses in which Jesus discusses farming practices for specific information and translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Parables\n\nThroughout this chapter, Jesus uses several parables to teach the crowds and his disciples. Each parable is a short story that includes a specific lesson. Jesus uses parables to teach so that people who already know his message will learn more but people who do not know his message will not learn anything (see [4:11–12](../04/11.md)). Jesus explains one of the parables, but he does not explain any of the others. Possible explanations for each parable are included below, but only for help in translation. Your translation should not directly explain the meaning of any parable more than Jesus does. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n* The parable of the sower—In [4:3–9](../04/03.md), Jesus tells a story about a man who sows seed and about what happens to the seed. Jesus explains this parable in [4:14–20](../04/14.md). Even with this explanation, Christians debate who the sower is, what the seed represents, and what the different areas in the field represent. The sower could be Jesus himself, God, or anyone who preaches the gospel. The seed could be the gospel or the person who hears the gospel. The different areas in the field could be regions or areas where people hear the gospel, different kinds of people, or different ways of responding to the gospel. Most likely, the seed and the area in the field together describe what happens when people respond to the gospel in these four ways.\n\n* The parable of the seeds growing by themselves—In [4:26–29](../04/26.md), Jesus tells a story about a farmer who sows seed. The seed sprouts, grows, and produces a crop all by itself, and the farmer does not know how it happens. However, when the crop is ready, he harvests it. Most likely, Jesus is describing how God’s kingdom grows and expands, even without help from people. By the time God judges everyone, which is like a harvest, the kingdom will be very large and productive, even though people do not always know how that happens.\n\n* The parable of the mustard seed—In [4:30–32](../04/30.md), Jesus tells a story about how a very small seed (a mustard seed) grows into a very large plant. Most likely, he is describing how his group of followers was very small but will eventually become very large. Jesus mentions that birds nest in the shadow of this large plant. Some people think that Jesus is referring to passages like [Ezekiel 17:23](../ezk/17/23.md), which could suggest that the birds represent Gentiles who become part of God’s kingdom. Others think that the detail about the birds simply illustrates how large the plant is. If possible, your translation should allow for all of these interpretations.\n\n### Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in teaching that Jesus gives to his disciples and to the crowds. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 13, 35, 36, 37 and 38. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) +4:intro f5ua 0 # Mark 4 General Notes\n\n## Structure and Formatting\n\n3. Jesus teaches and performs miracles (3:7–6:6)\n * The parable of the sower (4:1–9)\n * Jesus explains the parable of the sower (4:10–20)\n * Jesus teaches about secrets and knowledge (4:21–25)\n * The parable of the seeds growing by themselves (4:26–29)\n * The parable of the mustard seed (4:30–32)\n * Summary statement (4:33–34)\n * Jesus calms a storm (4:35–41)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:12](../04/12.md), which is a quotation from [Isaiah 6:9–10](../isa/06/09.md).\n\n## Special Concepts in this Chapter\n\n### Farming\n\nJesus refers to several different farming practices in this chapter. In his culture, farmers often threw seeds over their fields, a process called sowing. After throwing the seeds, they would use a tool called a plow to cover the seeds with dirt. Then, they would water and take care of the seeds until they sprouted and grew. Finally, when the plants produced grain or other kinds of crops, they would cut down the plants, separate the edible parts from the inedible parts, and store the edible parts in a safe place. See the notes on the verses in which Jesus discusses farming practices for specific information and translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Parables\n\nThroughout this chapter, Jesus uses several parables to teach the crowds and his disciples. Each parable is a short story that includes a specific lesson. Jesus uses parables to teach so that people who already know his message will learn more but people who do not know his message will not learn anything (see [4:11–12](../04/11.md)). Jesus explains one of the parables, but he does not explain any of the others. Possible explanations for each parable are included below, but only for help in translation. Your translation should not directly explain the meaning of any parable more than Jesus does. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n* The parable of the sower—In [4:3–9](../04/03.md), Jesus tells a story about a man who sows seed and about what happens to the seed. Jesus explains this parable in [4:14–20](../04/14.md). Even with this explanation, Christians debate who the sower is, what the seed represents, and what the different areas in the field represent. The sower could be Jesus himself, God, or anyone who preaches the gospel. The seed could be the gospel or the person who hears the gospel. The different areas in the field could be regions or areas where people hear the gospel, different kinds of people, or different ways of responding to the gospel. Most likely, the seed and the area in the field together describe what happens when people respond to the gospel in these four ways.\n\n* The parable of the seeds growing by themselves—In [4:26–29](../04/26.md), Jesus tells a story about a farmer who sows seed. The seed sprouts, grows, and produces a crop all by itself, and the farmer does not know how it happens. However, when the crop is ready, he harvests it. Most likely, Jesus is describing how God’s kingdom grows and expands, even without help from people. By the time God judges everyone, which is like a harvest, the kingdom will be very large and productive, even though people do not always know how that happens.\n\n* The parable of the mustard seed—In [4:30–32](../04/30.md), Jesus tells a story about how a very small seed (a mustard seed) grows into a very large plant. Most likely, he is describing how his group of followers was very small but will eventually become very large. Jesus mentions that birds nest in the shadow of this large plant. Some people think that Jesus is referring to passages like [Ezekiel 17:23](../ezk/17/23.md), which could suggest that the birds represent Gentiles who become part of God’s kingdom. Others think that the detail about the birds simply illustrates how large the plant is. If possible, your translation should allow for all of these interpretations.\n\n### Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in teaching that Jesus gives to his disciples and to the crowds. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 13, 35, 36, 37 and 38. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 4:1 q0xe rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” or “One day,” 4:1 cqq0 rc://*/ta/man/translate/figs-hyperbole ὄχλος πλεῖστος 1 Mark says **the largest crowd** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “a huge crowd” or “an enormous crowd” 4:1 ufxn rc://*/ta/man/translate/figs-activepassive συνάγεται πρὸς αὐτὸν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gathered to him” or “came to listen to him” @@ -498,7 +499,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 4:9 qxy4 rc://*/ta/man/translate/figs-123person ὃς ἔχει ὦτα ἀκούειν, ἀκουέτω 1 Jesus is speaking directly to his audience, not about other people. If it would be helpful in your language, you could use the second person plural here. Alternate translation: “You who have ears to hear should hear” or “If you have ears to hear, then hear”\n 4:9 f0ty rc://*/ta/man/translate/figs-imperative3p ἀκουέτω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “he should hear” 4:9 fr1y rc://*/ta/man/translate/figs-gendernotations ἀκουέτω 1 Although the term **him** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “let that person hear” -4:10 u2nj rc://*/ta/man/translate/figs-explicit ὅτε ἐγένετο κατὰ μόνας 1 The phrase **he was alone** does not mean that there was no one at all with Jesus. Rather, it means that the crowds were gone and Jesus was only with the 12 disciples and some of his other close followers. If it would be helpful in your language, you could state that explicitly. Alternate translation: “when the crowds left” or “when the crowds were gone” +4:10 u2nj rc://*/ta/man/translate/figs-explicit ὅτε ἐγένετο κατὰ μόνας 1 The phrase **he was alone** does not mean that there was no one at all with Jesus. Rather, it means that the crowds were gone, and Jesus was only with the 12 disciples and some of his other close followers. If it would be helpful in your language, you could state that explicitly. Alternate translation: “when the crowds left” or “when the crowds were gone” 4:10 nlf4 rc://*/ta/man/translate/figs-idiom οἱ περὶ αὐτὸν 1 Here, the phrase **the ones around him** refers to disciples who were near Jesus at the time. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the disciples who were near him” 4:10 kqcz rc://*/ta/man/translate/figs-nominaladj τοῖς δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). Alternate translation: “the 12 apostles” or “the 12 men whom Jesus had chosen to be apostles” 4:10 hvgd rc://*/ta/man/translate/figs-quotations ἠρώτων αὐτὸν & τὰς παραβολάς 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “were asking him, ‘Please tell us about the parables’” @@ -530,7 +531,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 4:17 s057 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **and** introduces what happens to these people in contrast with how they at first received the good news. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but” 4:17 p5fr rc://*/ta/man/translate/figs-metaphor οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς, ἀλλὰ πρόσκαιροί εἰσιν 1 Here Jesus speaks about these people as if they were the plants in the parable that had **no root** and were only **temporary** since they withered when the sun rose. Since this figure of speech connects to the parable that Jesus told, if possible you should preserve it or express the ideas in simile form. Alternate translation: “they are like plants with no roots that do not live for long”\n 4:17 s5mh rc://*/ta/man/translate/figs-hyperbole οὐκ & ῥίζαν 1 Here, just as in [4:6](../04/06.md), Jesus says **no root** as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “almost no root” or “very small roots” -4:17 mwg2 rc://*/ta/man/translate/figs-abstractnouns γενομένης θλίψεως ἢ διωγμοῦ 1 If your language does not use an abstract nouns for the ideas of **tribulation** and **persecution**, you could express the same ideas in another way. Alternate translation: “when they are afflicted or persecuted” +4:17 mwg2 rc://*/ta/man/translate/figs-abstractnouns γενομένης θλίψεως ἢ διωγμοῦ 1 If your language does not use abstract nouns for the ideas of **tribulation** and **persecution**, you could express the same ideas in another way. Alternate translation: “when they are afflicted or persecuted” 4:17 hqvw rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Just as in [4:14](../04/14.md), Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” 4:17 cazb rc://*/ta/man/translate/figs-activepassive σκανδαλίζονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they stumble”\n 4:17 t21w rc://*/ta/man/translate/figs-metaphor σκανδαλίζονται 1 Here, Jesus speaks of ceasing to believe the gospel as if it were stumbling. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the stop believing” or “they cease to trust the good news”\n @@ -561,10 +562,10 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 4:21 gc4s rc://*/ta/man/translate/figs-explicit ἐπὶ τὴν λυχνίαν 1 Here Jesus implies that the lamp can illuminate a large area when it is on a **lampstand**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “on the lampstand to that it illuminates the whole room” or “on the lampstand where it lights up the area” 4:22 pjxi rc://*/ta/man/translate/grammar-connect-words-phrases γάρ 1 Here, the word **For** introduces an explanation of the illustration that Jesus gave in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “As you can see,” or “And so,” 4:22 ov23 rc://*/ta/man/translate/writing-proverbs οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 Here, Jesus uses or invents a proverb in order to teach that things that are **hidden** or **secret** only in order that they might **be revealed** or **come into visibility**. Translate this proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “things are not hidden except so that they might be revealed. Things have not become secret except so that they might come into visibility”\n -4:22 kc6k rc://*/ta/man/translate/figs-parallelism οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 These these two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word other than and in order to show that the second phrase is repeating the first one, not saying something additional. Alternatively, you could combine the two clauses into one. Alternate translation: “it is not hidden except so that it might be revealed; yes, it has not become secret except so that it might come into visibility” or “it is not hidden except so that it will come into visibility” +4:22 kc6k rc://*/ta/man/translate/figs-parallelism οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word other than and in order to show that the second phrase is repeating the first one, not saying something additional. Alternatively, you could combine the two clauses into one. Alternate translation: “it is not hidden except so that it might be revealed; yes, it has not become secret except so that it might come into visibility” or “it is not hidden except so that it will come into visibility” 4:22 y5kn rc://*/ta/man/translate/grammar-connect-exceptions οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 If, in your language, it would appear that Jesus was making statements here and then contradicting them, you could reword this sentence to avoid using exception clauses. Alternate translation: “it is only hidden so that it might be revealed, and it has only become secret so that it might come into visibility” 4:22 hou4 rc://*/ta/man/translate/figs-activepassive οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 If your language does not use this passive form, you could express the ideas in active form or in another way that is natural in your language. If you need to say who did the actions, you could: (1) use indefinite subjects. Alternate translation: “they do not hide it except so that they might reveal it, nor do they make it secret except so that they might bring it into visibility” (2) indicate that God did them. Alternate translation: “God has not hidden it except so that he might reveal it, nor has he made it secret except so that he might bring it into visibility” -4:22 x0dp rc://*/ta/man/translate/writing-pronouns οὐ & ἐστιν & οὐδὲ ἐγένετο 1 The pronoun **it** in both places refers generally to any thing. Jesus may more specifically have in mind the meaning of his preaching or the kingdom of God. However, since Jesus uses a general proverb form, if possible you also should use a general form that could refer to many things. Alternate translation: “nothing is … nothing has become” or “something is not … nor has something become” +4:22 x0dp rc://*/ta/man/translate/writing-pronouns οὐ & ἐστιν & οὐδὲ ἐγένετο 1 The pronoun **it** in both places refers generally to anything. Jesus may more specifically have in mind the meaning of his preaching or the kingdom of God. However, since Jesus uses a general proverb form, if possible you also should use a general form that could refer to many things. Alternate translation: “nothing is … nothing has become” or “something is not … nor has something become” 4:22 h8pk rc://*/ta/man/translate/figs-abstractnouns ἔλθῃ εἰς φανερόν 1 If your language does not use an abstract noun for the idea of **visibility**, you could express the same idea in another way. Alternate translation: “it might become visible” 4:22 qzfx rc://*/ta/man/translate/figs-idiom ἔλθῃ εἰς φανερόν 1 Here, the phrase **it will come into visibility** means that something will be revealed or become known. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “it will be known” 4:23 k1a8 εἴ τις ἔχει ὦτα ἀκούειν, ἀκουέτω 1 See how you translated the similar sentence in [4:9](../04/09.md). @@ -585,7 +586,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 4:26 n1mq rc://*/ta/man/translate/figs-parables οὕτως ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ: ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς 1 To teach his audience, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to this story. Thus is the kingdom of God: As a man throws seed on the ground” 4:26 r5n7 rc://*/ta/man/translate/figs-simile οὕτως ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ: ὡς ἄνθρωπος 1 Jesus is saying that the **kingdom of God** is like **a man** who throws seed on the ground. The following verses will give further information about this comparison. If it would be helpful in your language, you could use a different form that introduces this kind of comparison. Alternate translation: “The kingdom of God is like a man who” 4:26 htar rc://*/ta/man/translate/figs-gendernotations ἄνθρωπος 1 Here and in the following verses, Jesus tells a story about a specific **man**. It is not important for the story whether the person is a man or a woman. If you have a form that refers to any person without identifying a gender, you could use it here. Otherwise, you could identify the person as a man, as the UST does. Alternate translation: “a person” -4:26 in2l rc://*/ta/man/translate/figs-explicit βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς 1 While there are many ways to sow or plant seeds, here Jesus is describing a practice in which a farmer pick sup handfuls of **seed** and **throws** them so that they are scattered all over the top of the soil. If it would be helpful in your language, you could explain what the **man** is doing. Alternate translation: “sows the seed on the earth” or “scatters the seeds over the field” +4:26 in2l rc://*/ta/man/translate/figs-explicit βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς 1 While there are many ways to sow or plant seeds, here Jesus is describing a practice in which a farmer picks up handfuls of **seed** and **throws** them so that they are scattered all over the top of the soil. If it would be helpful in your language, you could explain what the **man** is doing. Alternate translation: “sows the seed on the earth” or “scatters the seeds over the field” 4:26 gd9b rc://*/ta/man/translate/grammar-collectivenouns τὸν σπόρον 1 Here, the word **seed** is singular in form, but it refers to many seeds as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “the seeds” 4:27 b0us rc://*/ta/man/translate/figs-idiom καθεύδῃ καὶ ἐγείρηται, νύκτα καὶ ἡμέραν 1 Here Jesus means that the farmer **sleeps** at **night** and **gets up** when it is **day**. This indicates that the farmer lives a normal life and does what he normally does over a period of many days. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “he sleeps at night and gets up in the morning each day” or “he lives a normal life over the next days” 4:27 dgym rc://*/ta/man/translate/grammar-collectivenouns ὁ σπόρος 1 See how you translated **the seed** in [4:26](../04/26.md). Alternate translation: “the seeds” @@ -640,13 +641,13 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 4:39 yym6 rc://*/ta/man/translate/figs-doublet σιώπα, πεφίμωσο 1 The terms **Be silent** and **Be still** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Be very calm!” or “Be completely still!” 4:39 mnsa rc://*/ta/man/translate/figs-yousingular σιώπα, πεφίμωσο 1 Because Jesus is speaking to the sea, the commands **Be silent** and **Be still** are singular. 4:39 ydoa rc://*/ta/man/translate/figs-abstractnouns ἐγένετο γαλήνη μεγάλη 1 If your language does not use an abstract noun for the idea of **calm**, you could express the same idea in another way. Alternate translation: “the sea became very calm” -4:40 w5n4 rc://*/ta/man/translate/figs-rquestion τί δειλοί ἐστε? οὔπω ἔχετε πίστιν? 1 Jesus is using the question form to rebuke the disciples for being **cowardly** and for **not yet** having **faith**. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “You should not be cowardly. I am disappointed that you do not have more faith.” or “Do not be cowardly! You should have already have faith!” +4:40 w5n4 rc://*/ta/man/translate/figs-rquestion τί δειλοί ἐστε? οὔπω ἔχετε πίστιν? 1 Jesus is using the question form to rebuke the disciples for being **cowardly** and for **not yet** having **faith**. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “You should not be cowardly. I am disappointed that you do not have more faith.” or “Do not be cowardly! You should already have faith!” 4:40 t6qf rc://*/ta/man/translate/figs-abstractnouns οὔπω ἔχετε πίστιν 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Jesus could be implying that this **faith** is in: (1) God. Alternate translation: “Do you not yet believe God” (2) himself. Alternate translation: “Do you not yet trust me” 4:41 txh1 rc://*/ta/man/translate/figs-idiom ἐφοβήθησαν φόβον μέγαν 1 Here, the phrase **feared a great fear** means that they were extremely afraid. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they were extremely afraid” or “they were terrified” 4:41 u8e1 rc://*/ta/man/translate/figs-infostructure τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ? 1 If it would be helpful in your language, you could turn this into two sentences, one asking the question, and the other giving the reason for the question. Alternate translation: “Who then is this? Even the wind and the sea obey him!” 4:41 biog τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ 1 This is a genuine question, not a statement in question form. The disciples are looking for information about what kind of person Jesus could be if he can do these things. Alternate translation: “Who then is this person, for even the wind and the sea obey him” 4:41 hc6s rc://*/ta/man/translate/grammar-connect-logic-result τίς ἄρα 1 Here, the word **then** indicates that the disciples ask this question in response to what Jesus has done. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “So then, who” or “Given what he just did, who” -5:intro lh25 0 # Mark 5 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Becoming more popular among the people (3:7–5:43)\n * Casting demons out of a man (5:1–20)\n * Healing a woman and resurrecting a girl (5:21–43)\n\n## Special Concepts in this Chapter\n\n### Resurrecting the dead\n\nIn [5:21–24](../05/21.md) and [5:35–43](../05/35.md), Mark narrates how Jesus raised a girl from the dead. While Jesus describes her as only “sleeping,” he uses this word to indicate that the girl will “wake up” from being dead. The story clearly indicates that the girl had died and that Jesus raises her from the dead by touching her.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### How to refer to the demons and the demon-possessed man\n\nIn [5:1–20](../05/01.md), Jesus encounters a man whom demons had possessed. As Jesus interacts with this man, it becomes clear that there are three different entities who are involved. First, there is the man himself, but what he says and does is only what the demons want him to do. Second, there is a specific demon who seems to act as the spokesperson or leader for multiple demons. Third, there are the other demons, of whom there are so many that the man is called “Legion.” As Mark narrates the story, he sometimes refers to the man, sometimes to the individual demon, and sometimes to all the demons. Further, it is not always clear which of these three entities speaks and is spoken to by Jesus. Consider how you might refer to a demon-possessed person in this situation. If possible, preserve Mark’s switches between singular and plural, since learning that there are many demons is an important part of the story. Further, Mark implies that the man and the demons are so closely connected that referring to what the man did is the same as referring to what the demons did, and vice versa.\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 7, 9, 15, 19, 22, 23, 35, 36, 38, 39, 40 and 41. If it would not be natural in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) +5:intro lh25 0 # Mark 5 General Notes\n\n## Structure and Formatting\n\n3. Jesus teaches and performs miracles (3:7–6:6)\n * Casting demons out of a man (5:1–20)\n * Healing a woman and resurrecting a girl (5:21–43)\n\n## Special Concepts in this Chapter\n\n### Resurrecting the dead\n\nIn [5:21–24](../05/21.md) and [5:35–43](../05/35.md), Mark narrates how Jesus raised a girl from the dead. While Jesus describes her as only “sleeping,” he uses this word to indicate that the girl will “wake up” from being dead. The story clearly indicates that the girl had died and that Jesus raises her from the dead by touching her.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### How to refer to the demons and the demon-possessed man\n\nIn [5:1–20](../05/01.md), Jesus encounters a man whom demons had possessed. As Jesus interacts with this man, it becomes clear that there are three different entities who are involved. First, there is the man himself, but what he says and does is only what the demons want him to do. Second, there is a specific demon who seems to act as the spokesperson or leader for multiple demons. Third, there are the other demons, of whom there are so many that the man is called “Legion.” As Mark narrates the story, he sometimes refers to the man, sometimes to the individual demon, and sometimes to all the demons. Further, it is not always clear which of these three entities speaks and is spoken to by Jesus. Consider how you might refer to a demon-possessed person in this situation. If possible, preserve Mark’s switches between singular and plural, since learning that there are many demons is an important part of the story. Further, Mark implies that the man and the demons are so closely connected that referring to what the man did is the same as referring to what the demons did, and vice versa.\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 7, 9, 15, 19, 22, 23, 35, 36, 38, 39, 40 and 41. If it would not be natural in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 5:1 fix1 rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” 5:1 gt8a rc://*/ta/man/translate/figs-go ἦλθον 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “they came” 5:1 vsc7 rc://*/ta/man/translate/translate-names τῶν Γερασηνῶν 1 The name **Gerasenes** refers to the people who lived in and near the town of Gerasa. @@ -657,7 +658,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:3-4 nll4 rc://*/ta/man/translate/translate-versebridge καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι & διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι, καὶ διεσπάσθαι ὑπ’ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρῖφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι 1 If it would be helpful to your readers, you could combine [5:3](../05/03.md) and [5:4](../05/04.md) into a verse bridge in order to include the basis for the claim that **no one was able to bind him anymore** before the claim. Alternate translation: “and he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles had been shattered. So, no one was strong enough to subdue him or to bind him anymore, not even with a chain” 5:3 pjsx rc://*/ta/man/translate/figs-explicit οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι 1 Here Mark implies that people tried to **bind** this man to keep him from hurting people and breaking things. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “no one was able to bind him anymore to keep him from hurting others” or “no one was able to use bonds to restrain him anymore” 5:3 dryi rc://*/ta/man/translate/figs-doublenegatives οὐκέτι οὐδεὶς ἐδύνατο 1 The words translated **no one** and **anymore** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “people were able … no longer”\n -5:3 nsol rc://*/ta/man/translate/translate-unknown ἁλύσει 1 A **chain** is a long, flexible fastener that is made out of multiple rings of metal connected together. Chains are usually used to secure objects or bind things together. If your readers would not be familiar with chains, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “with metal links connected together” +5:3 nsol rc://*/ta/man/translate/translate-unknown ἁλύσει 1 A **chain** is a long, flexible fastener that is made from multiple rings of metal connected together. Chains are usually used to secure objects or bind things together. If your readers would not be familiar with chains, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “with metal links connected together” 5:4 da4x rc://*/ta/man/translate/figs-activepassive αὐτὸν πολλάκις & δεδέσθαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the people who lived nearby. Alternate translation: “the people who lived there had often bound him” 5:4 fk7t rc://*/ta/man/translate/translate-unknown πέδαις & τὰς πέδας 1 The word **shackles** refers to pieces of metal that are fastened around the ankles of prisoners. These pieces of metal are connected together by ropes or chains, which prevent the prisoners from moving quickly or far. If your readers would not be familiar with shackles, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “with leg irons … the leg irons” or “with strong restraints … the restraints” 5:4 dk1l rc://*/ta/man/translate/translate-unknown ἁλύσεσι & τὰς ἁλύσεις 1 See how you translated the word **chains** in [5:3](../05/03.md). Alternate translation: “metal links connected together … the metal links” @@ -710,14 +711,14 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:17 hhqm rc://*/ta/man/translate/figs-quotations αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “him, ‘Please depart from our region’” 5:18 z69m rc://*/ta/man/translate/figs-explicit ὁ δαιμονισθεὶς 1 Here Mark is referring to the man who had been **demon-possessed** until Jesus forced the demons out. If it would be helpful in your language, you could make that idea more explicit. See how you expressed the similar phrase in [5:15](../05/15.md). Alternate translation: “the one who used to be demon-possessed” 5:18 ayyh rc://*/ta/man/translate/figs-activepassive ὁ δαιμονισθεὶς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one whom the demons had possessed” -5:18 pup5 rc://*/ta/man/translate/figs-quotations αὐτὸν & ἵνα μετ’ αὐτοῦ ᾖ 1 If it would be more natural in your language, you could express this as a direct quotation. Alternate translation: “him, ‘Please let me me be with you!’” +5:18 pup5 rc://*/ta/man/translate/figs-quotations αὐτὸν & ἵνα μετ’ αὐτοῦ ᾖ 1 If it would be more natural in your language, you could express this as a direct quotation. Alternate translation: “him, ‘Please let me be with you!’” 5:18 gbni rc://*/ta/man/translate/figs-idiom μετ’ αὐτοῦ ᾖ 1 Here Mark means that the man wanted to go wherever Jesus went, listen to what he said, and spend much time with him as a disciple. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he might go with him” or “he might follow him” 5:19 m8oq rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces what Jesus said in contrast to what the man wanted him to say. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “But” 5:19 p7iq rc://*/ta/man/translate/figs-explicit τοὺς σούς 1 Here, the phrase translated **your {people}** could refer to: (1) the man’s family, relatives, and friends. Alternate translation: “the people you know” (2) just the man’s family. Alternate translation: “your family” 5:19 dxnp rc://*/ta/man/translate/figs-parallelism ὅσα ὁ Κύριός σοι πεποίηκεν, καὶ ἠλέησέν σε 1 The phrases **has done for you** and **had mercy on you** mean similar things. Jesus is using the two phrases together for emphasis. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternatively, you could combine the two phrases. Alternate translation: “as much as the Lord has done for you; yes, as much as he has had mercy on you” or “as much as the Lord has mercifully done for you” 5:19 h82t rc://*/ta/man/translate/figs-explicit ὁ Κύριός & πεποίηκεν 1 Here, the phrase **the Lord** could refer to: (1) God. Alternate translation: “God, the Lord, has done” (2) Jesus. Alternate translation: “I, the Lord, have done” 5:19 e4y6 rc://*/ta/man/translate/figs-abstractnouns ἠλέησέν σε 1 If your language does not use an abstract noun for the idea of **mercy**, you could express the same idea in another way. Alternate translation: “been merciful to you” -5:20 g8ed rc://*/ta/man/translate/translate-names τῇ Δεκαπόλει 1 The word **Decapolis** is a name for a region to the southeast of Galilee. The name means “the Ten Towns.” +5:20 g8ed rc://*/ta/man/translate/translate-names τῇ Δεκαπόλει 1 The word **Decapolis** is a name for a region to the southeast of Galilee. The nadaughtersans “the Ten Towns.” 5:20 y8vn rc://*/ta/man/translate/figs-nominaladj πάντες 1 Mark is using the adjective **all** as a noun to mean all the people who heard what the man proclaimed. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “all the people who listened to him” 5:21 lbcd rc://*/ta/man/translate/writing-newevent καὶ διαπεράσαντος τοῦ Ἰησοῦ ἐν τῷ πλοίῳ πάλιν εἰς τὸ πέραν, συνήχθη ὄχλος πολὺς ἐπ’ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν 1 This verse introduces the next major event in the story. If it would be helpful in your language, you could use a form that introduces a new event. Alternate translation: “At that time, Jesus crossed over again to the other side in the boat. When he arrived, a great crowd was gathered around him, and he was beside the sea.” 5:21 pf3x rc://*/ta/man/translate/figs-synecdoche διαπεράσαντος τοῦ Ἰησοῦ 1 Mark is referring to **Jesus** to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Jesus, along with his disciples, having crossed over” @@ -814,7 +815,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:43 wcr2 μηδεὶς γνοῖ τοῦτο 1 Alternate translation: “they should let no one know about this” 5:43 n29k rc://*/ta/man/translate/figs-quotations εἶπεν δοθῆναι αὐτῇ φαγεῖν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “he said, ‘Something should be given to her to eat’” 5:43 j8ro rc://*/ta/man/translate/figs-activepassive δοθῆναι αὐτῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that would be the girl’s parents. Alternate translation: “her parents should give her something” -6:intro kl7n 0 # Mark 6 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Moving away from Galilee and then returning (6:1–8:26)\n * Jesus teaches in his hometown (6:1–6)\n * Jesus sends out the Twelve (6:7–13)\n * Herod hears about Jesus (6:14–16)\n * Flashback: Herod executes John the Baptist (6:17–29)\n * Jesus feeds 5,000 men (6:30–44)\n * Jesus walks on water (6:45–52)\n * Jesus heals people in the region of Gennesaret (6:53–56)\n\n## Special Concepts in this Chapter\n\n### Jesus’ instructions on how to travel\n\nJesus instructs the disciples not to bring money, food, or extra clothing with them when they travel and preach the good news. Instead, he wants the disciples to rely on the hospitality of people they visit. Make sure that your translation indicates that the disciples should not pack money, food, or extra clothing because they will be staying with people who welcome and provide for them.\n\n### Herod and Herodias\n\nThe man named “King Herod” ([6:14](../06/14.md)) ruled over the area to the northwest of the Sea of Galilee, which is where Jesus spent much of his ministry. Herodias was married to Herod’s brother Philip, and the two of them had a daughter. However, Herodias divorced Philip and married Herod, who had also divorced his previous wife. Since the Jewish law condemned anyone who married his brother’s wife while his brother was still alive (see [Leviticus 20:21](../lev/20/21.md)), John the Baptist rebuked Herod for doing this. It was in response to this rebuke that Herod had John the Baptist put in prison and eventually executed. Make sure that your translation accurately refers to the relationships between Herod, Herodias, and Herodias’ daughter.\n\n### The miracle of multiplying food\n\nIn [6:30–44](../06/30.md), Mark tells a story in which Jesus provides 5,000 men with food. They were in a place where no people lived, and all the food that Jesus and his disciples had were five loaves of bread and two fish. Despite that, Jesus used the five loaves of bread and the two fish to feed everyone who was there. Mark does not tell us exactly how Jesus did this, but he does say that there were more leftovers than what they started with. Your translation should not explain how Jesus multiplied the food, but it should be clear that he did a miracle.\n\n### The miracle of walking on water\n\nIn [6:45–52](../06/45.md), Mark tells a story in which Jesus walks on top of the Sea of Galilee, even though there was a storm. When Jesus climbs into the boat that the disciples were in, the storm miraculously stops. Your translation should not explain exactly how Jesus walked on the water, but it should be clear that Jesus walking on the water and the storm stopping were both miracles.\n\n## Important Figures of Speech in this Chapter\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The flashback to John’s death\n\nIn this chapter, Mark includes a story that happened before the stories that appear before and after it in his narrative. Previously, Mark narrates how Jesus sent out the Twelve ([6:7–13](../06/07.md)). Then, he describes how people, and especially Herod Antipas, respond to Jesus (see [6:14–16](../06/14.md)). Then, to explain how Herod responded to Jesus, Mark includes a story that happened earlier. This type of storytelling is called a flashback. Here, the flashback tells about how John the Baptist died (see [6:17–29](../06/17.md)). In [6:30](../06/30.md), Mark returns to the main narrative and tells what happened after the events recorded in [6:7–13](../06/07.md). Make sure that you use a form that shows your readers that [6:17–29](../06/17.md) is a flashback that describes something that happened previously, and [6:30](../06/30.md) continues with the main narrative. (See: [[rc://*/ta/man/translate/writing-background]])\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 7, 30, 31, 37, 38, 45, 48, and 50. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) +6:intro kl7n 0 # Mark 6 General Notes\n\n## Structure and Formatting\n\n3. Jesus teaches and performs miracles (3:7–6:6)\n * Jesus teaches in his hometown (6:1–6)\n4. Jesus expands his ministry and encounters opposition (6:7–8:21)\n * Jesus sends out the Twelve (6:7–13)\n * Herod hears about Jesus (6:14–16)\n * Flashback: Herod executes John the Baptist (6:17–29)\n * Jesus feeds 5,000 men (6:30–44)\n * Jesus walks on water (6:45–52)\n * Jesus heals people in the region of Gennesaret (6:53–56)\n\n## Special Concepts in this Chapter\n\n### Jesus’ instructions on how to travel\n\nJesus instructs the disciples not to bring money, food, or extra clothing with them when they travel and preach the good news. Instead, he wants the disciples to rely on the hospitality of people they visit. Make sure that your translation indicates that the disciples should not pack money, food, or extra clothing because they will be staying with people who welcome and provide for them.\n\n### Herod and Herodias\n\nThe man named “King Herod” ([6:14](../06/14.md)) ruled over the area to the northwest of the Sea of Galilee, which is where Jesus spent much of his ministry. Herodias was married to Herod’s brother Philip, and the two of them had a daughter. However, Herodias divorced Philip and married Herod, who had also divorced his previous wife. Since the Jewish law condemned anyone who married his brother’s wife while his brother was still alive (see [Leviticus 20:21](../lev/20/21.md)), John the Baptist rebuked Herod for doing this. It was in response to this rebuke that Herod had John the Baptist put in prison and eventually executed. Make sure that your translation accurately refers to the relationships between Herod, Herodias, and Herodias’ daughter.\n\n### The miracle of multiplying food\n\nIn [6:30–44](../06/30.md), Mark tells a story in which Jesus provides 5,000 men with food. They were in a place where no people lived, and all the food that Jesus and his disciples had were five loaves of bread and two fish. Despite that, Jesus used the five loaves of bread and the two fish to feed everyone who was there. Mark does not tell us exactly how Jesus did this, but he does say that there were more leftovers than what they started with. Your translation should not explain how Jesus multiplied the food, but it should be clear that he did a miracle.\n\n### The miracle of walking on water\n\nIn [6:45–52](../06/45.md), Mark tells a story in which Jesus walks on top of the Sea of Galilee, even though there was a storm. When Jesus climbs into the boat that the disciples were in, the storm miraculously stops. Your translation should not explain exactly how Jesus walked on the water, but it should be clear that Jesus walking on the water and the storm stopping were both miracles.\n\n## Important Figures of Speech in this Chapter\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The flashback to John’s death\n\nIn this chapter, Mark includes a story that happened before the stories that appear before and after it in his narrative. Previously, Mark narrates how Jesus sent out the Twelve ([6:7–13](../06/07.md)). Then, he describes how people, and especially Herod Antipas, respond to Jesus (see [6:14–16](../06/14.md)). Then, to explain how Herod responded to Jesus, Mark includes a story that happened earlier. This type of storytelling is called a flashback. Here, the flashback tells about how John the Baptist died (see [6:17–29](../06/17.md)). In [6:30](../06/30.md), Mark returns to the main narrative and tells what happened after the events recorded in [6:7–13](../06/07.md). Make sure that you use a form that shows your readers that [6:17–29](../06/17.md) is a flashback that describes something that happened previously, and [6:30](../06/30.md) continues with the main narrative. (See: [[rc://*/ta/man/translate/writing-background]])\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 7, 30, 31, 37, 38, 45, 48, and 50. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 6:1 mi7z rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Later,” or “Then” 6:1 lpci rc://*/ta/man/translate/figs-go ἐξῆλθεν & ἔρχεται 1 In a context such as this, your language might say “came” instead of **went** or “goes” instead of **comes**. Alternate translation: “he came out … goes” 6:1 jcu8 rc://*/ta/man/translate/figs-explicit ἐκεῖθεν 1 Here, the word **there** refers to the house of Jairus, the synagogue ruler. His house was in the town of Capernaum. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “from Jairus’ house” or “from Capernaum” @@ -923,7 +924,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:21 eouo rc://*/ta/man/translate/figs-nominaladj τοῖς πρώτοις 1 Mark is using the adjective **first** as a noun to mean first people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “for the first people” or “for the people who were first” 6:22 mjaj rc://*/ta/man/translate/writing-participants καὶ εἰσελθούσης τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος, καὶ ὀρχησαμένης καὶ ἀρεσάσης τῷ Ἡρῴδῃ καὶ τοῖς συνανακειμένοις & ὁ βασιλεὺς 1 Here Mark introduces Herod’s **daughter** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “a young woman entered. She was his daughter, of Herodias. She danced and pleased Herod and the ones reclining to eat with him, so the king” 6:22 qd9c rc://*/ta/man/translate/translate-textvariants τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος 1 Some ancient manuscripts read **his daughter, of Herodias**. The ULT follows that reading. Other ancient manuscripts read “the daughter of Herodias herself.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. -6:22 a1d7 rc://*/ta/man/translate/figs-explicit τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος 1 The phrase translated **his daughter, of Herodias** could indicate that: (1) the young woman, who is not named, was the **daughter** of **Herodias** and so also Herod’s step-daughter. Alternate translation: “the daughter of Herodias, Herod’s step-daughter” (2) the young woman, named Herodias, was the **daughter** of Herod. She had the same name as the woman Herod had married. Alternate translation: “Herod’s daughter Herodias” +6:22 a1d7 rc://*/ta/man/translate/figs-explicit τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος 1 The phrase translated **his daughter, of Herodias** could indicate that: (1) the young woman, who is not named, was the **daughter** of **Herodias** and so also Herod’s stepdaughter. Alternate translation: “the daughter of Herodias, Herod’s stepdaughter” (2) the young woman, named Herodias, was the **daughter** of Herod. She had the same name as the woman Herod had married. Alternate translation: “Herod’s daughter Herodias” 6:22 tni8 rc://*/ta/man/translate/figs-explicit τοῖς συνανακειμένοις 1 In Herod’s culture, people would usually recline, or lay on one side, at a table when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. Alternate translation: “the ones sitting down to eat with him” or “the ones eating with him” 6:22 cxf5 rc://*/ta/man/translate/figs-quotations εἶπεν & τῷ κορασίῳ, αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοι 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “told the girl that she should him whatever she desired, and he would give it to her” 6:22 mpv4 rc://*/ta/man/translate/figs-explicit τῷ κορασίῳ 1 Here, the word **girl** refers to a woman who has reached puberty but who is still young, probably between 12 and 20 years old. Use a word in your language that refers generally to a young woman who has reached puberty. Alternate translation: “to the young lady” @@ -955,7 +956,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:30 u01i rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. This event continues the story about how Jesus sent the twelve apostles out to drive out demons and to preach (see [6:7–13](../06/07.md)). If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Make sure that it is clear that Mark is continuing the story from earlier in the chapter. Alternate translation: “Now to return to the story,” or “Now” 6:30 cq4u rc://*/ta/man/translate/figs-activepassive συνάγονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gather together” or “assemble” 6:30 v44x rc://*/ta/man/translate/figs-explicitinfo πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν 1 The expression **everything, as much as they did and as much as they taught** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “as much as they did and taught” -6:31 o97p rc://*/ta/man/translate/grammar-connect-logic-result 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 1 If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the firs sentence describes. Alternate translation: “And the ones coming and the ones going were many, and they were not even having opportunity to eat. Therefore, he says to them, ‘You yourselves, come by yourselves to a desolate place and rest a little while.’” +6:31 o97p rc://*/ta/man/translate/grammar-connect-logic-result 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 1 If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the first sentence describes. Alternate translation: “And the ones coming and the ones going were many, and they were not even having opportunity to eat. Therefore, he says to them, ‘You yourselves, come by yourselves to a desolate place and rest a little while.’” 6:31 bpmv rc://*/ta/man/translate/figs-rpronouns ὑμεῖς αὐτοὶ 1 Jesus uses the word **yourselves** to emphasize that he wants the disciples to come with him. Use a way that is natural in your language to indicate this significance. Alternate translation: “As for you” 6:31 vu17 rc://*/ta/man/translate/figs-explicit οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες 1 Here Mark means that many people were visiting the place where Jesus and the disciples were. Many people were visiting and many others were leaving all the time. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the people visiting that place and then leaving” or “the people who were there” 6:31 y7sq rc://*/ta/man/translate/figs-abstractnouns οὐδὲ φαγεῖν εὐκαίρουν 1 If your language does not use an abstract noun for the idea of **opportunity**, you could express the same idea in another way. Alternate translation: “they could not even find time to eat” or “they were so busy that they could not eat” @@ -975,7 +976,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:35 sei9 rc://*/ta/man/translate/figs-idiom ἤδη ὥρας πολλῆς γενομένης & ἤδη ὥρα πολλή 1 When Mark says that an **hour** is **much**, he means that it is a time later in the day, probably soon before sunset. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the late afternoon having already arrived … the late afternoon is already here” or “the evening having almost come … the evening is almost here” 6:35 hz4h rc://*/ta/man/translate/figs-go προσελθόντες 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” 6:36 zrnd rc://*/ta/man/translate/figs-yousingular ἀπόλυσον αὐτούς 1 Because the disciples are speaking to Jesus, the command **Send them away** is singular. -6:36 ruhn rc://*/ta/man/translate/figs-imperative ἀπόλυσον αὐτούς 1 This is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “We ask that you send the them away” +6:36 ruhn rc://*/ta/man/translate/figs-imperative ἀπόλυσον αὐτούς 1 This is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “We ask that you send them away” 6:36 essv rc://*/ta/man/translate/figs-merism τοὺς κύκλῳ ἀγροὺς καὶ κώμας 1 Here, Mark is referring to that whole region by naming its two primary parts, the **countryside** and the **villages**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the whole surrounding area” 6:37 cxcw rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus says in a contrast with what the disciples asked him to do. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” 6:37 cts5 rc://*/ta/man/translate/figs-rquestion ἀπελθόντες, ἀγοράσωμεν δηναρίων διακοσίων ἄρτους, καὶ δώσομεν αὐτοῖς φαγεῖν? 1 The disciples are using the question form to show that Jesus’ command is absurd or impossible. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “We cannot go away and buy loaves of 200 denarii and give them to them to eat.” or “We could not go away and buy enough loaves to give to them to eat even if we had 200 denarii!” @@ -1063,7 +1064,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:56 gsdd rc://*/ta/man/translate/figs-explicit κἂν & ἅψωνται 1 Here, the word **even** indicates that these people think that, to be healed, they do not need to do anything more than touch Jesus’ garment. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “all they might do is touch” or “they could only touch” 6:56 zo6u rc://*/ta/man/translate/figs-activepassive ὅσοι ἂν ἥψαντο αὐτοῦ ἐσῴζοντο 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could indicate that was God or Jesus himself. Alternate translation: “God was healing as many as touched it” or “Jesus was healing as many as touched it” 6:56 cir0 rc://*/ta/man/translate/writing-pronouns αὐτοῦ 2 Here, the word translated **it** could: (1) refer to a thing, in this case **the edge** of Jesus’ garment. Alternate translation: “the edge of his garment” (2) refer to a person, in this case Jesus. Alternate translation: “Jesus” or “him” -7:intro vq1j 0 # Mark 7 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Moving away from Galilee and then returning (6:1–8:26)\n * Argument with the Pharisees and scribes about washing hands (7:1–13)\n * Jesus teaches about what defiles people (7:14–23)\n * Jesus meets a Canaanite woman (7:24–30)\n * Jesus heals a man who is deaf and can barely speak (7:31–37)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [7:6–7](../07/06.md), which is a quote from [Isaiah 29:13](../isa/29/13.md).\n\n## Special Concepts in this Chapter\n\n### The “tradition of the elders”\n\nThe “tradition of the elders” included interpretations of Moses’ law that Jewish religious leaders had developed and passed down to their disciples, and they to their disciples. These interpretations explained what specific laws meant and how to obey them. Jesus rebuked the religious leaders for specific interpretations of the law that he disagreed with. In this chapter, Jesus and the Pharisees argue about washing hands, honoring parents, and giving gifts to God. When you translate the phrase “tradition of the elders,” use a form that refers to teachings that teachers pass down to their students. (See: [[rc://*/tw/dict/bible/other/tradition]] and [[rc://*/tw/dict/bible/other/elder]])\n\n### Washing hands before eating\n\nIn [7:5](../07/05.md), the scribes and Pharisees rebuke Jesus for failing to have his disciples wash their hands before eating. One of the traditions that the Pharisees followed was a requirement that people wash their hands before eating. They did this to make their hands ceremonially clean, not primarily to clean off dirt. Make sure that your translation indicates that Jesus and the Pharisees are debating about ceremonial or ritual washing, not washing off dirt.\n\n### The gift for God\n\nIn [7:10–13](../07/10.md), Jesus rebukes the Pharisees for allowing people to promise to give something to God instead of using it to help their parents. Jesus is not saying that giving things to God is wrong. Instead, he is saying that honoring one’s parents is one of the most important commandments that God gave, and no tradition should prevent people from honoring their parents. Make sure that this meaning is clear in your translation.\n\n## Important Figures of Speech in this Chapter\n\n### Things that go in and out of people\n\nIn [7:14–23](../07/14.md), Jesus speaks about things that are outside people and that go into them, and he speaks about things that are inside people and come out of them. When he speaks about things that are outside people and go into them, he is referring more specifically to food and drink. He teaches that these these things do not make people unclean. When he speaks about things that are inside people and go out of them, he is referring more specifically to people’s thoughts and desires that lead to actions. He teaches that these things do make people unclean. Since Jesus explains what he means when he refers to things going in and out of people, if possible preserve the movement and location language.\n\n### Feeding little dogs\n\nIn [7:27](../07/27.md), Jesus tells the Canaanite woman that it is not right to give food that is meant for children to little dogs. In [7:28](../07/28.md), the woman responds that little dogs eat the little bits of food that fall down from what the children are eating. The children represent Jews, and the little dogs represent non-Jews. The food represents things that Jesus does for people. What Jesus means is that he is supposed to do things for Jews first, before he does things for non-Jews. What the woman means is that what she is asking Jesus to do is unimportant enough that he can do it without taking away from what he does for Jews. If possible, do not directly express the meaning of what Jesus and the woman say about little dogs, but make sure that your translation can naturally imply this meaning.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Verse 16\n\nSome of the earliest manuscripts do not include anything for [7:16](../07/16.md). Some early manuscripts and many later manuscripts include the following words: “If anyone has ears to hear, let him hear.” Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 5, 18, 28, 32, and 34. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: (See: [[rc://*/ta/man/translate/translate-tense]]) +7:intro vq1j 0 # Mark 7 General Notes\n\n## Structure and Formatting\n\n4. Jesus expands his ministry and encounters opposition (6:7–8:21)\n * Argument with the Pharisees and scribes about washing hands (7:1–13)\n * Jesus teaches about what defiles people (7:14–23)\n * Jesus meets a Canaanite woman (7:24–30)\n * Jesus heals a man who is deaf and can barely speak (7:31–37)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [7:6–7](../07/06.md), which is a quote from [Isaiah 29:13](../isa/29/13.md).\n\n## Special Concepts in this Chapter\n\n### The “tradition of the elders”\n\nThe “tradition of the elders” included interpretations of Moses’ law that Jewish religious leaders had developed and passed down to their disciples, and they to their disciples. These interpretations explained what specific laws meant and how to obey them. Jesus rebuked the religious leaders for specific interpretations of the law that he disagreed with. In this chapter, Jesus and the Pharisees argue about washing hands, honoring parents, and giving gifts to God. When you translate the phrase “tradition of the elders,” use a form that refers to teachings that teachers pass down to their students. (See: [[rc://*/tw/dict/bible/other/tradition]] and [[rc://*/tw/dict/bible/other/elder]])\n\n### Washing hands before eating\n\nIn [7:5](../07/05.md), the scribes and Pharisees rebuke Jesus for failing to have his disciples wash their hands before eating. One of the traditions that the Pharisees followed was a requirement that people wash their hands before eating. They did this to make their hands ceremonially clean, not primarily to clean off dirt. Make sure that your translation indicates that Jesus and the Pharisees are debating about ceremonial or ritual washing, not washing off dirt.\n\n### The gift for God\n\nIn [7:10–13](../07/10.md), Jesus rebukes the Pharisees for allowing people to promise to give something to God instead of using it to help their parents. Jesus is not saying that giving things to God is wrong. Instead, he is saying that honoring one’s parents is one of the most important commandments that God gave, and no tradition should prevent people from honoring their parents. Make sure that this meaning is clear in your translation.\n\n## Important Figures of Speech in this Chapter\n\n### Things that go in and out of people\n\nIn [7:14–23](../07/14.md), Jesus speaks about things that are outside people and that go into them, and he speaks about things that are inside people and come out of them. When he speaks about things that are outside people and go into them, he is referring more specifically to food and drink. He teaches that these things do not make people unclean. When he speaks about things that are inside people and go out of them, he is referring more specifically to people’s thoughts and desires that lead to actions. He teaches that these things do make people unclean. Since Jesus explains what he means when he refers to things going in and out of people, if possible preserve the movement and location language.\n\n### Feeding little dogs\n\nIn [7:27](../07/27.md), Jesus tells the Canaanite woman that it is not right to give food that is meant for children to little dogs. In [7:28](../07/28.md), the woman responds that little dogs eat the little bits of food that fall down from what the children are eating. The children represent Jews, and the little dogs represent non-Jews. The food represents things that Jesus does for people. What Jesus means is that he is supposed to do things for Jews first, before he does things for non-Jews. What the woman means is that what she is asking Jesus to do is unimportant enough that he can do it without taking away from what he does for Jews. If possible, do not directly express the meaning of what Jesus and the woman say about little dogs, but make sure that your translation can naturally imply this meaning.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 5, 18, 28, 32, and 34. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Verse 16\n\nSome of the earliest manuscripts do not include anything for [7:16](../07/16.md). Some early manuscripts and many later manuscripts include the following words: “If anyone has ears to hear, let him hear.” Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 7:1-2 wd6i rc://*/ta/man/translate/figs-infostructure καὶ συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων, ἐλθόντες ἀπὸ Ἱεροσολύμων & καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτ’ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους 1 Here, verse 2 could: (1) begin a sentence that continues in verse 5, after being interrupted by explanatory information in verses 3–4. See the ULT. (2) end the sentence that began in verse 1. In this case, the explanatory information in verses 3–4 stands by itself, and a new sentence begins in verse 5. If you use the following alternate translation, you will need to delete the dash at the end of verse 4 and start a new sentence at the beginning of verse 5. Alternate translation: “And the Pharisees and some of the scribes are being gathered to him, having come from Jerusalem and having seen some of his disciples, that they eat bread with defiled hands, that is, unwashed.” (3) be a sentence fragment that stands by itself, with the implication being that the Pharisees disapproved of what they saw. In this case, the explanatory information in verses 3–4 stands by itself, and a new sentence begins in verse 5. If you use the following alternate translation, you will need to delete the dash at the end of verse 4 and start a new sentence at the beginning of verse 5. Alternate translation: “And the Pharisees and some of the scribes, having come from Jerusalem, are being gathered to him. And having seen some of his disciples, that they eat loaves with defiled hands, that is, unwashed, they disapproved of that.” 7:1 b9ul rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave And untranslated. Alternate translation: “Sometime later,” 7:1 e2ma rc://*/ta/man/translate/figs-explicit συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων, ἐλθόντες ἀπὸ Ἱεροσολύμων 1 Here Mark could be implying that: (1) both **the Pharisees** and **the scribes** came **from Jerusalem**. Alternate translation: “having come from Jerusalem, the Pharisees and some of the scribes are being gathered to him” (2) only **the scribes** came **from Jerusalem**. Alternate translation: “the Pharisees and some of the scribes who came from Jerusalem are being gathered to him” @@ -1086,7 +1087,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 7:4 sdg4 rc://*/ta/man/translate/figs-explicit ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν 1 Here Mark is referring to **many other** traditions that the Pharisees and other Jews **received** from the elders and **hold to**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “there are many other traditions that they received from the elders and that they hold to” 7:4 d3qc rc://*/ta/man/translate/figs-doublet ποτηρίων καὶ ξεστῶν καὶ χαλκίων 1 The terms **cups**, **pitchers**, and **copper vessels** all refer to containers that people would use for making, serving, and storing food. Mark is using the three terms together to refer to many different kinds of containers like these. If it would be clearer for your readers, you could refer to many different kinds of containers by using only one or two terms. Alternate translation: “of various dishes” or “of pots and pans” 7:4 qhd4 rc://*/ta/man/translate/translate-unknown ξεστῶν 1 A **pitcher** is a container for holding liquids. This specific type of container could hold about half a liter, or about one pint. If your readers would not be familiar with this type of container, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “jugs” -7:4 x44f rc://*/ta/man/translate/translate-unknown χαλκίων 1 Here, the word translated as **copper vessels** refers to any household container made out of **copper** or copper alloys such as brass or bronze. If your readers would not be familiar with this type of container, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “metal serving dishes” or “bronze pots” +7:4 x44f rc://*/ta/man/translate/translate-unknown χαλκίων 1 Here, the word translated as **copper vessels** refers to any household container made from **copper** or copper alloys such as brass or bronze. If your readers would not be familiar with this type of container, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “metal serving dishes” or “bronze pots” 7:4 wa3j rc://*/ta/man/translate/translate-textvariants χαλκίων 1 Some ancient manuscripts do not include any other items after the **copper vessels**. The ULT follows that reading. Other ancient manuscripts add the phrase “and beds” after the words **copper vessels**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 7:5 tn2w rc://*/ta/man/translate/figs-infostructure καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς 1 Make sure that your translation fits with how you chose to express the relationship between this verse, the explanatory information in verses 3–4, and the statement in verse 2. See the note at the beginning of this chapter on verses 1–2. 7:5 et51 rc://*/ta/man/translate/figs-rquestion διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον? 1 The Pharisees and the scribes are using the question form to rebuke Jesus for what his disciples are doing. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Your disciples should walk according to the tradition of the elders, and they should not eat bread with unwashed hands.” or “We are shocked that your disciples do not walk according to the tradition of the elders, instead eating bread with unwashed hands!” @@ -1253,7 +1254,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 7:37 a8dx rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” 7:37 qmx0 rc://*/ta/man/translate/figs-explicit καλῶς πάντα πεποίηκεν 1 Here the people are referring to **all things** that Jesus had done. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Everything that he has done, he has done well” or “He has done all his deeds well” 7:37 dh17 rc://*/ta/man/translate/figs-nominaladj τοὺς κωφοὺς & ἀλάλους 1 Mark is using the adjectives **deaf** and **mute** as nouns to mean people who are deaf and mute. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “deaf people … mute people” -8:intro ry56 0 # Mark 8 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Moving away from Galilee and then returning (6:1–8:26)\n * Jesus feeds 4,000 people (8:1–10)\n * The Pharisees test Jesus (8:11–13)\n * The yeast of the Pharisees and Herod (8:14–21)\n * Jesus heals a blind man (8:22–26)\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n * Who Jesus really is (8:27–30)\n * What Jesus and his disciples must do (8:31–9:1)\n\n## Special Concepts in this Chapter\n\n### The miracle of multiplying food\n\nIn [8:1–10](../08/01.md), Mark tells a story in which Jesus provides 4,000 people with food. All these people were in a place where no people lived, and all the food that Jesus and his disciples had were seven loaves of bread and a few fish. Despite that, Jesus used the seven loaves of bread and the few fish to feed everyone who was there. Mark does not tell us exactly how Jesus did this, but he does say that there were more leftovers than what they started with. Your translation should not explain how Jesus multiplied the food, but it should be clear that he did a miracle. Mark told a similar story about how Jesus fed 5,000 men in [6:30–44](../06/30.md), so see how you expressed the ideas there.\n\n## Important Figures of Speech in this Chapter\n\n### The yeast of the Pharisees and the yeast of Herod\n\nIn [8:14–21](../08/14.md), Jesus tells his disciples to watch out for the “yeast” of the Pharisees and the “yeast” of Herod. The disciples misunderstand him and think that he is saying something about bread, which they forgot to bring with them. In response, Jesus reminds them that he is not talking about lack of bread, since he has proved twice that he can multiply food. He implies that “yeast” refers to what the Pharisees and Herod teach and do. Since the disciples misunderstanding “yeast” is an important part of this passage, and since Jesus never directly explains what “yeast” means, if possible you should avoid making that idea more explicit. If you do explain what “yeast” means, if possible only do so after Jesus has made it clear that he is not speaking about literal yeast. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 6, 12, 17, 19, 20, 22, 29, and 33. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n +8:intro ry56 0 # Mark 8 General Notes\n\n## Structure and Formatting\n\n4. Jesus expands his ministry and encounters opposition (6:7–8:21)\n * Jesus feeds 4,000 people (8:1–10)\n * The Pharisees test Jesus (8:11–13)\n * The yeast of the Pharisees and Herod (8:14–21)\n5. Jesus instructs his disciples and journeys toward Jerusalem (8:22–10:52)\n * Jesus heals a blind man (8:22–26)\n * Who Jesus really is (8:27–30)\n * What Jesus and his disciples must do (8:31–9:1)\n\n## Special Concepts in this Chapter\n\n### The miracle of multiplying food\n\nIn [8:1–10](../08/01.md), Mark tells a story in which Jesus provides 4,000 people with food. All these people were in a place where no people lived, and all the food that Jesus and his disciples had were seven loaves of bread and a few fish. Despite that, Jesus used the seven loaves of bread and the few fish to feed everyone who was there. Mark does not tell us exactly how Jesus did this, but he does say that there were more leftovers than what they started with. Your translation should not explain how Jesus multiplied the food, but it should be clear that he did a miracle. Mark told a similar story about how Jesus fed 5,000 men in [6:30–44](../06/30.md), so see how you expressed the ideas there.\n\n## Important Figures of Speech in this Chapter\n\n### The yeast of the Pharisees and the yeast of Herod\n\nIn [8:14–21](../08/14.md), Jesus tells his disciples to watch out for the “yeast” of the Pharisees and the “yeast” of Herod. The disciples misunderstand him and think that he is saying something about bread, which they forgot to bring with them. In response, Jesus reminds them that he is not talking about lack of bread, since he has proved twice that he can multiply food. He implies that “yeast” refers to what the Pharisees and Herod teach and do. Since the disciples misunderstanding “yeast” is an important part of this passage, and since Jesus never directly explains what “yeast” means, if possible you should avoid making that idea more explicit. If you do explain what “yeast” means, if possible only do so after Jesus has made it clear that he is not speaking about literal yeast. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 6, 12, 17, 19, 20, 22, 29, and 33. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n 8:1 rmd8 rc://*/ta/man/translate/writing-newevent ἐν ἐκείναις ταῖς ἡμέραις 1 Here, the phrase **In those days** introduces the next major event in the story. It does not indicate how soon after the previous event this new event occurred. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Later during those days” or “During one of those days” 8:1 sn4p rc://*/ta/man/translate/figs-idiom ἐν ἐκείναις ταῖς ἡμέραις 1 Here, Mark uses the term **days** to refer to a particular period of time. If it would be helpful in your language, you could use a different word or phrase that identifies a particular period of time. Alternate translation: “During that time” 8:1 m327 rc://*/ta/man/translate/figs-explicit ἐν ἐκείναις ταῖς ἡμέραις 1 The phrase **those days** refers to the time period when Jesus in the region of the Decapolis, on the southeastern side of the Sea of Galilee. If it would be helpful in your language, you could state it more clearly. Alternate translation: “While Jesus was in the region of the Decapolis” @@ -1325,7 +1326,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:17 mihv rc://*/ta/man/translate/figs-genericnoun ἔχετε τὴν καρδίαν ὑμῶν 1 If it would not be natural in your language to speak as if a group of people had only one **heart**, you could use the plural form of that word in your translation. Alternate translation: “Have your hearts” 8:17 fn31 rc://*/ta/man/translate/figs-metonymy τὴν καρδίαν ὑμῶν? 1 In Jesus’ culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “your head” or “your mind” 8:18 u1gh rc://*/ta/man/translate/figs-rquestion ὀφθαλμοὺς ἔχοντες, οὐ βλέπετε? καὶ ὦτα ἔχοντες, οὐκ ἀκούετε? καὶ οὐ μνημονεύετε? 1 Jesus is using the question form to rebuke the disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Having eyes, you do not see. And having ears, you do not hear. And you do not remember.” or “Surely you have eyes, yet you do not see! Surely you have ears, yet you do not hear! And you certainly do not remember!” -8:18 qt58 rc://*/ta/man/translate/figs-parallelism ὀφθαλμοὺς ἔχοντες, οὐ βλέπετε? καὶ ὦτα ἔχοντες, οὐκ ἀκούετε 1 These two sentences mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the sentences with a word other than **and** in order to show that the second sentence is repeating the first one, not saying something additional. Alternatively, you could combine the two sentences. Alternate translation: “Having eyes, do you not see? Indeed, having ears, do you not hear” or “Having eyes and and ears, do you not see and hear” +8:18 qt58 rc://*/ta/man/translate/figs-parallelism ὀφθαλμοὺς ἔχοντες, οὐ βλέπετε? καὶ ὦτα ἔχοντες, οὐκ ἀκούετε 1 These two sentences mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the sentences with a word other than **and** in order to show that the second sentence is repeating the first one, not saying something additional. Alternatively, you could combine the two sentences. Alternate translation: “Having eyes, do you not see? Indeed, having ears, do you not hear” or “Having eyes and ears, do you not see and hear” 8:18 jirs rc://*/ta/man/translate/figs-explicit ὀφθαλμοὺς ἔχοντες, οὐ βλέπετε? καὶ ὦτα ἔχοντες, οὐκ ἀκούετε 1 Here Jesus is implying that the disciples have **eyes** to look at things and **ears** to hear things, but they do not really pay attention to what they **see** and **hear**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Having eyes, do you fail to pay attention to what you see? And having ears, do you fail to pay attention to what you see” or “Having eyes to see with, do you not see properly? And having ears to hear with, do you not hear properly” 8:18-19 w1s9 rc://*/ta/man/translate/figs-infostructure καὶ οὐ μνημονεύετε & ὅτε τοὺς πέντε ἄρτους ἔκλασα εἰς τοὺς πεντακισχιλίους, πόσους κοφίνους κλασμάτων πλήρεις ἤρατε 1 Here, the clause **And do you not remember** could: (1) stand alone as a question. See the ULT. (2) begin the question that is found in verse 19. Alternate translation: “And do you not remember, when I broke the five loaves among the 5,000, how many baskets full of broken pieces did you take up” or “And do you not remember when I broke the five loaves among the 5,000? How many baskets full of broken pieces did you take up” 8:18 vz05 rc://*/ta/man/translate/figs-explicit οὐ μνημονεύετε 1 Here Jesus implies that the disciples should **remember** what it is that he has done. As the next verses will show, Jesus is thinking specifically of how he has fed 5,000 and 4,000 people. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “do you not remember my miracles” @@ -1344,7 +1345,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:20 wvmn rc://*/ta/man/translate/translate-unknown σπυρίδων 1 See how you translated **baskets** in [8:8](../08/08.md). Alternate translation: “boxes” or “containers” 8:20 tdnl rc://*/ta/man/translate/figs-explicit κλασμάτων 1 Here Jesus is referring to **broken pieces** of bread. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of broken pieces of bread” or “of broken pieces of leftover bread” 8:20 jfbq rc://*/ta/man/translate/figs-ellipsis ἑπτά 1 The disciples are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the verse if it would be clearer in your language. Alternate translation: “We took up seven baskets full” -8:21 kh42 rc://*/ta/man/translate/figs-rquestion πῶς οὔπω συνίετε? 1 Jesus is using the question form to rebuke his disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. See how you expressed the simialr rhetorical question in [8:17](../08/17.md). Alternate translation: “You should understand by now.” or “I am disappointed that you do not yet understand!” +8:21 kh42 rc://*/ta/man/translate/figs-rquestion πῶς οὔπω συνίετε? 1 Jesus is using the question form to rebuke his disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. See how you expressed the similar rhetorical question in [8:17](../08/17.md). Alternate translation: “You should understand by now.” or “I am disappointed that you do not yet understand!” 8:21 kmt0 rc://*/ta/man/translate/figs-explicit πῶς οὔπω συνίετε? 1 Here Jesus is implying that the disciples do not **understand** who Jesus is and what he can do. If it would be helpful in your language, you could make that idea more explicit. See how you expressed the similar idea in [8:17](../08/17.md). Alternate translation: “How do you not yet understand who I am and what I can do” 8:22 q45u rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Then” 8:22 c92c rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “they go” @@ -1432,7 +1433,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:38 fo9d rc://*/ta/man/translate/figs-explicit ὅταν ἔλθῃ 1 Here Jesus implies that he, **the Son of Man**, will come back to this world at some point in the future. He is also implying that he will leave this world before he comes back. If it would be helpful in your language, you could make some or all of those ideas more explicit. Alternate translation: “when he comes back to this world” or “when, after leaving this world, he comes back” 8:38 hpc4 rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ, μετὰ τῶν ἀγγέλων τῶν ἁγίων 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “with the holy angels in a way that his Father has made glorious” or “with the holy angels as one who is as great as his Father” 8:38 s5tm rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρὸς αὐτοῦ 1 **Father** is an important title that describe the relationship between God the **Father** and Jesus his Son. -9:intro n92j 0 # Mark 9 General Notes\n\n## Structure and Formatting\n\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n * Jesus is transfigured (9:1–8)\n * Jesus and the disciples discuss Elijah (9:9–13)\n * Jesus heals a demon-possessed boy (9:14–29)\n * Jesus predicts his suffering and death (9:30–32)\n * Jesus teaches about how his disciples should behave (9:33–50)\n\n## Special Concepts in this Chapter\n\n### “transfigured”\n\nIn [9:1–8](../09/01.md), Mark describes how Jesus was “transfigured.” This word indicates that Jesus looked very different to the disciples. Mark does not tell us all the ways in which Jesus looked different, but he does say that Jesus’ clothes became extremely white. What this means is that the disciples were able to see some of the glory and majesty that Jesus has as God’s Son. Make sure that your translation shows that Jesus looked great and glorious.\n\n### Elijah\n\nWhen Jesus was transfigured, the disciples saw Moses and Elijah talking with him. Later, they ask Jesus about Elijah. They refer specifically to what the scribes say about a prophecy in [Malachi 4:5–6](../mal/04/05.md), which indicates that God will send “Elijah” to prepare the way before God comes to judge his enemies and reward his people. Malachi is referring to a prophet who lived even earlier. This prophet, named Elijah, performed many miracles and spoke messages from God (see [1 Kings 17–19](../1ki/17/01.md) and [2 Kings 2:1–17](../2ki/02/01.md)). The disciples ask about whether this Elijah is supposed to come before the Messiah does. Jesus says that this is true, and he talks about this “Elijah” in a way that shows the disciples that John the Baptist was “Elijah.” He means that John fulfills the prophecy in Malachi that someone like the prophet Elijah will prepare the way before God comes to judge and reward people. If your readers would not know the prophecy in Malachi or the stories about the prophet Elijah, you may need to include some of this information in your translation or in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n## Important Figures of Speech in this Chapter\n\n### Hyperbole\n\nIn [9:43–48](../09/43.md), Jesus commands his disciples to cut off or throw out body parts that cause them to sin. He uses this extreme example of resisting sin in order to show his disciples how serious sin really is. He does not mean that believers should always cut off body parts when they sin. Jesus intends his commands to be shocking, however, so you should preserve the extreme language. If it would be helpful in your language, you could use a form that indicates that Jesus’ commands are extreme language.\n\n### Stumbling\n\nIn [9:42–47](../09/42.md), Jesus discusses people and things that cause “stumbling”. He uses this term to refer to sinning. See the notes on these verses for translation options.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 5, 19, and 35. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### The allusion to Isaiah 66:24 in verse 48\n\nIn verse 48, Jesus uses words that are very similar to words in [Isaiah 66:24](../isa/66/24.md). However, Jesus does not introduce his words as a quotation. So, Jesus is not directly quoting from Isaiah, but he intended his audience to think of [Isaiah 66:24](../isa/66/24.md) when they heard what he said. If your readers would not think of [Isaiah 66:24](../isa/66/24.md), you could refer to it in a footnote.\n\n### Verses 44 and 46\n\nSome of the earliest manuscripts do not include anything for [9:44](../09/44.md) and [9:46](../09/46.md). Some early manuscripts and many later manuscripts include the following words in each verse: “where their worm does not end, and the fire is not quenched.” Since these words also appear in all of the manuscripts in [9:48](../09/48.md), it is likely that people who copied the manuscripts accidentally or intentionally added these words earlier as verses 44 and 46. Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +9:intro n92j 0 # Mark 9 General Notes\n\n## Structure and Formatting\n\n5. Jesus instructs his disciples and journeys toward Jerusalem (8:22–10:52)\n * What Jesus and his disciples must do (8:31–9:1)\n * Jesus is transfigured (9:2–8)\n * Jesus and the disciples discuss Elijah (9:9–13)\n * Jesus heals a demon-possessed boy (9:14–29)\n * Jesus predicts his suffering and death (9:30–32)\n * Jesus teaches about how his disciples should behave (9:33–50)\n\n## Special Concepts in this Chapter\n\n### “transfigured”\n\nIn [9:1–8](../09/01.md), Mark describes how Jesus was “transfigured.” This word indicates that Jesus looked very different to the disciples. Mark does not tell us all the ways in which Jesus looked different, but he does say that Jesus’ clothes became extremely white. What this means is that the disciples were able to see some of the glory and majesty that Jesus has as God’s Son. Make sure that your translation shows that Jesus looked great and glorious.\n\n### Elijah\n\nWhen Jesus was transfigured, the disciples saw Moses and Elijah talking with him. Later, they ask Jesus about Elijah. They refer specifically to what the scribes say about a prophecy in [Malachi 4:5–6](../mal/04/05.md), which indicates that God will send “Elijah” to prepare the way before God comes to judge his enemies and reward his people. Malachi is referring to a prophet who lived even earlier. This prophet, named Elijah, performed many miracles and spoke messages from God (see [1 Kings 17–19](../1ki/17/01.md) and [2 Kings 2:1–17](../2ki/02/01.md)). The disciples ask about whether this Elijah is supposed to come before the Messiah does. Jesus says that this is true, and he talks about this “Elijah” in a way that shows the disciples that John the Baptist was “Elijah.” He means that John fulfills the prophecy in Malachi that someone like the prophet Elijah will prepare the way before God comes to judge and reward people. If your readers would not know the prophecy in Malachi or the stories about the prophet Elijah, you may need to include some of this information in your translation or in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n## Important Figures of Speech in this Chapter\n\n### Hyperbole\n\nIn [9:43–48](../09/43.md), Jesus commands his disciples to cut off or throw out body parts that cause them to sin. He uses this extreme example of resisting sin in order to show his disciples how serious sin really is. He does not mean that believers should always cut off body parts when they sin. Jesus intends his commands to be shocking, however, so you should preserve the extreme language. If it would be helpful in your language, you could use a form that indicates that Jesus’ commands are extreme language.\n\n### Stumbling\n\nIn [9:42–47](../09/42.md), Jesus discusses people and things that cause “stumbling”. He uses this term to refer to sinning. See the notes on these verses for translation options.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 5, 19, and 35. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### The allusion to Isaiah 66:24 in verse 48\n\nIn verse 48, Jesus uses words that are very similar to words in [Isaiah 66:24](../isa/66/24.md). However, Jesus does not introduce his words as a quotation. So, Jesus is not directly quoting from Isaiah, but he intended his audience to think of [Isaiah 66:24](../isa/66/24.md) when they heard what he said. If your readers would not think of [Isaiah 66:24](../isa/66/24.md), you could refer to it in a footnote.\n\n### Verses 44 and 46\n\nSome of the earliest manuscripts do not include anything for [9:44](../09/44.md) and [9:46](../09/46.md). Some early manuscripts and many later manuscripts include the following words in each verse: “where their worm does not end, and the fire is not quenched.” Since these words also appear in all of the manuscripts in [9:48](../09/48.md), it is likely that people who copied the manuscripts accidentally or intentionally added these words earlier as verses 44 and 46. Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 9:1 q4b6 rc://*/ta/man/translate/writing-pronouns ἔλεγεν αὐτοῖς 1 Here, the pronoun **he** refers to Jesus. If it would be helpful in your language, you could state who **he** refers to in your translation. Alternate translation: “Jesus was saying to them” 9:1 lsa2 rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Because Jesus is speaking to everyone who was there, the word **you** here is plural. 9:1 kg4x rc://*/ta/man/translate/figs-idiom οἵτινες οὐ μὴ γεύσωνται θανάτου 1 The phrase **taste death** is an idiom which means “to experience death.” If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning using plain language. Alternate translation: “who will certainly not experience death” @@ -1464,10 +1465,10 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 9:7 o80a rc://*/ta/man/translate/figs-yousingular ἀκούετε 1 Because the voice is speaking to the three disciples, the command **Listen** is plural. 9:8 c4dz rc://*/ta/man/translate/figs-infostructure ἐξάπινα περιβλεψάμενοι, οὐκέτι οὐδένα εἶδον 1 Here, the word **suddenly** could go with: (1) **saw**. Alternate translation: “having looked around, suddenly they no longer saw anyone” (2) **having looked around**. Alternate translation: “having suddenly looked around, they no longer saw anyone” 9:8 hq73 rc://*/ta/man/translate/grammar-connect-exceptions οὐκέτι οὐδένα εἶδον, ἀλλὰ τὸν Ἰησοῦν μόνον μεθ’ ἑαυτῶν 1 If it would in appear your language that Mark was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “they only saw Jesus with them any longer” -9:9 q2qv rc://*/ta/man/translate/writing-pronouns αὐτῶν 1 The first occurrence of the word **they** in this verse refers to Jesus and Peter and James and John. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Jesus, Peter, James and John” +9:9 q2qv rc://*/ta/man/translate/writing-pronouns αὐτῶν 1 The first occurrence of the word **they** in this verse refers to Jesus and Peter and James and John. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Jesus, Peter, James, and John” 9:9 wter rc://*/ta/man/translate/figs-go καταβαινόντων 1 In a context such as this, your language might say “going” instead of **coming**. Alternate translation: “going down” 9:9 pdmm rc://*/ta/man/translate/figs-quotations αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται, εἰ μὴ ὅταν ὁ Υἱὸς τοῦ Ἀνθρώπου ἐκ νεκρῶν ἀναστῇ 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “them, ‘Relate to no one what you have seen, until the Son of Man has risen from the dead’” -9:9 w1nf rc://*/ta/man/translate/writing-pronouns διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται 1 Here, the pronoun **them** and the second and third occurrence of the pronoun **they** all refer to Peter, James and John. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Jesus ordered Peter and James and John not to tell anyone about what they had just seen” +9:9 w1nf rc://*/ta/man/translate/writing-pronouns διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται 1 Here, the pronoun **them** and the second and third occurrence of the pronoun **they** all refer to Peter, James, and John. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Jesus ordered Peter and James and John not to tell anyone about what they had just seen” 9:9 zttm rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus is referring to himself as **the Son of Man**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he, who was the Son of Man,” 9:9 w98g rc://*/ta/man/translate/figs-idiom ἐκ νεκρῶν ἀναστῇ 1 Here, the phrase **risen from the dead** refers to people who had died then coming back to life. If it would be helpful in your language, you could use a comparable phrase or express the idea plainly. Alternate translation: “had been restored to life” or “had resurrected” 9:9 t07p rc://*/ta/man/translate/figs-nominaladj νεκρῶν 1 Jesus is using the adjective **dead** as a noun to mean people who are dead. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the dead people” or “the corpses”\n @@ -1524,7 +1525,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 9:19 nfqn rc://*/ta/man/translate/figs-yousingular ὑμᾶς & ὑμῶν 1 Because Jesus is speaking to the people who are part of the **generation**, the words **you** and **you** here are plural. 9:19 b7u5 rc://*/ta/man/translate/figs-idiom ἀνέξομαι ὑμῶν 1 Here, the phrase bear with refers to being charitable or kind to someone. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “will I be charitable to you” or “will I act kindly with you” 9:19 a61k rc://*/ta/man/translate/figs-yousingular φέρετε 1 Because Jesus is speaking to some people who were there, the command **Bring** is plural. -9:19 nrya rc://*/ta/man/translate/writing-pronouns αὐτὸν 1 The pronoun **him** refers to the man’s son. If this is not clear for your readers, you could refer to him more directly. Alternate translation: “the the man’s son” or “the one who has the mute spirit” +9:19 nrya rc://*/ta/man/translate/writing-pronouns αὐτὸν 1 The pronoun **him** refers to the man’s son. If this is not clear for your readers, you could refer to him more directly. Alternate translation: “the man’s son” or “the one who has the mute spirit” 9:20 l4r5 rc://*/ta/man/translate/writing-pronouns καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν & καὶ ἰδὼν αὐτὸν, τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν 1 In this verse the first and fourth occurrences of the pronoun **him** refer to the man’s “son”, who was possessed by a mute **spirit** and was mentioned in [Mark 9:17](../mrk/09/17.md). If it would be helpful in your language, consider clarifying this in your translation in a way that would be natural in your language. Alternate translation: “And they brought the man’s son to Jesus, and having seen him, the spirit immediately shook the boy with convulsions” 9:20 vdj4 rc://*/ta/man/translate/writing-pronouns καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν & καὶ ἰδὼν αὐτὸν, τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν 1 In this verse, the second and third occurrence of the pronoun **him** refer to Jesus. If it would be helpful in your language, consider clarifying this in your translation in a way that would be natural in your language. Alternate translation: “And they brought the man’s son to Jesus, and having seen Jesus, the spirit immediately shook the boy with convulsions” 9:20 bw3l rc://*/ta/man/translate/figs-explicit συνεσπάραξεν αὐτόν 1 Here Mark is referring to a fit or seizure in which a person cannot control his or her body, which shakes violently. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “caused him to have a seizure” @@ -1578,7 +1579,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 9:31 whyw rc://*/ta/man/translate/figs-idiom μετὰ τρεῖς ἡμέρας 1 Here, the phrase **after three days** refers to the day after tomorrow. People in Jesus’ culture counted the current day as day one, tomorrow as day two, and the day after tomorrow as day three. If it would be helpful in your language, you could use a word or phrase that refers to the day after tomorrow. See how you expressed this phrase in [8:31](../08/31.md). Alternate translation: “on the day after the next day” or “two days from then” 9:32 kmc8 rc://*/ta/man/translate/figs-metonymy τὸ ῥῆμα 1 Here, **word** represents what Jesus said using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “what he had just said” or “that teaching” 9:33 xv94 rc://*/ta/man/translate/figs-go ἦλθον 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “they went” -9:33 l2kj rc://*/ta/man/translate/figs-explicit ἐν τῇ οἰκίᾳ 1 Here Mark is referring to **the house** where Jesus and his disciples were staying in Capernaum. It may have been Peter’s house (see [1:29](../01/29.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “into the house in which they were goin to live” +9:33 l2kj rc://*/ta/man/translate/figs-explicit ἐν τῇ οἰκίᾳ 1 Here Mark is referring to **the house** where Jesus and his disciples were staying in Capernaum. It may have been Peter’s house (see [1:29](../01/29.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “into the house in which they were going to live” 9:33 irb9 rc://*/ta/man/translate/figs-quotations αὐτούς, τί ἐν τῇ ὁδῷ διελογίζεσθε 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “them what they had been discussing on the way.” 9:33 ew7a rc://*/ta/man/translate/figs-yousingular διελογίζεσθε 1 Because Jesus is speaking to his disciples, the word **you** here is plural. 9:34 rlot rc://*/ta/man/translate/grammar-connect-logic-result οἱ & ἐσιώπων, πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῷ, τίς μείζων 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “they had been arguing with one another on the way about who was greatest, so they were silent” @@ -1616,7 +1617,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 9:41 lz5d rc://*/ta/man/translate/figs-explicit ὃς & ἂν ποτίσῃ ὑμᾶς ποτήριον ὕδατος 1 Jesus speaks about giving someone **a cup of water** to drink as an example of one small way in which a person can help another person. If it would be helpful in your language, you could indicate that this is an example, or you could use a more general expression. Alternate translation: “whoever, for example, gives you a cup of water” or “whoever helps you in any way” 9:41 nmx2 rc://*/ta/man/translate/figs-yousingular ὑμᾶς & ἐστε & ὑμῖν 1 Because Jesus is talking to his disciples, the word **you** throughout this verse is plural. 9:41 m0d8 rc://*/ta/man/translate/figs-idiom ἐν ὀνόματι, ὅτι 1 Here, the phrase **in the name that** introduces the reason or basis for something. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “on the ground that” or “since” -9:41 ypgl rc://*/ta/man/translate/figs-123person Χριστοῦ ἐστε 1 Jesus is speaking about himself in the third person. If this would not be natural in your language, you could use the first person form. Alternate translation: “you belong to me, Christ” +9:41 ypgl rc://*/ta/man/translate/figs-123person Χριστοῦ ἐστε 1 Jesus is speaking about himself in the third person. If this would not be natural in your language, you could use the first-person form. Alternate translation: “you belong to me, Christ” 9:41 bgq1 rc://*/ta/man/translate/figs-litotes οὐ μὴ ἀπολέσῃ 1 Jesus is using a figure of speech here that expresses a strongly positive meaning by using a negative phrase, **certainly not**, together with an expression that is the opposite of the intended meaning, **lose**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “he will most certainly receive” 9:41 jjq5 rc://*/ta/man/translate/figs-gendernotations οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ 1 Although the pronouns **he** and **his** are masculine, they are being used here in a generic sense that includes both men and women. Alternate translation: “that person will certainly not lose his or her reward” 9:41 wnb2 rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” @@ -1677,7 +1678,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 9:50 gims rc://*/ta/man/translate/figs-yousingular ἀρτύσετε & ἔχετε & εἰρηνεύετε 1 Because Jesus is talking to his disciples, the word **you** and the commands **Have** and **be at peace** are plural. 9:50 f34y rc://*/ta/man/translate/figs-metaphor ἔχετε ἐν ἑαυτοῖς ἅλα 1 Here Jesus commands his disciples to have **salt** in themselves. Just as salt makes food better in many ways, so Jesus’ disciples can make the world better in many ways. If possible, preserve the figure of speech or use simile form since it refers back to the illustration Jesus just gave. Alternate translation: “Be like food that has salt in it” or “Help others as if you had salt in yourselves” 9:50 syc9 rc://*/ta/man/translate/figs-abstractnouns εἰρηνεύετε 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “act peaceably” -10:intro bq25 0 # Mark 10 General Notes\n\n## Structure and Formatting\n\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n * Jesus teaches about marriage and divorce (10:1–12)\n * Jesus blesses little children (10:13–16)\n * Jesus talks with a rich man (10:17–22)\n * Jesus teaches about wealth, possessions, and the kingdom (10:23–31)\n * Jesus predicts his death and resurrection (10:32–34)\n * Jesus and the disciples speak about who will be great (10:35–45)\n * Jesus heals blind Bartimaeus (10:46–52)\n\nSome translations set quotations farther to the right than the rest of the text to make them easier to read. The ULT does this with the quotations in [10:6–8](../10/06.md), which are from [Genesis 1:27](../gen/01/27.md) and [Genesis 2:24](../gen/02/24.md).\n\n## Special Concepts in this Chapter\n\n### Divorce\n\nIn [10:2](../10/02.md), the Pharisees test Jesus by asking him about an issue that was controversial among Jewish religious leaders: divorce. More specifically, the religious leaders argued about whether men could divorce their wives and about what were valid grounds for divorce. So, they ask Jesus about this. When Jesus asks what Moses wrote in the Law, the Pharisees refer to [Deuteronomy 24:1–4](../deu/24/01.md), which assumes that men do divorce their wives. Jesus responds that this section of the Law exists only because the Israelites were stubborn. He means that God knew that the Israelite men would sometimes divorce their wives, so he included a law about how to do it. Then Jesus argues that divorce is never what God wants, and he quotes from Genesis 1 and 2 to prove this. He further says that any divorced person who marries again is involved in adultery. Make sure that it is clear that both Jesus and the Pharisees are making arguments based on the Scriptures.\n\n### Rich people and the kingdom of God\n\nIn Jesus’ culture, many people thought that rich people had been specifically blessed by God. When Jesus said that it was extremely difficult for rich people to enter God’s kingdom (see [10:23–25](../10/23.md)), the disciples were shocked. They thought that if it was hard for rich people to enter the kingdom, it would be impossible for everyone else. That is why they ask the question, “And who is able to be saved?” ([10:26](../10/26.md)). If your readers might not understand why the disciples respond in this way, you may need to include a footnote that explains some of this information.\n\n### Sitting at Jesus’ right and left hand\n\nIn [10:37](../10/37.md) and [10:40](../10/40.md), Jesus and James and John refer to sitting at Jesus’ right hand and at his left hand. They are referring to the places of honor at the right and left side of a king or ruler. The people who sit in these places have authority and are respected the most after the king or ruler. Make sure that this meaning is clear in your translation. See the notes on these two verses for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Drinking the cup\n\nIn [10:38–39](../10/38.md), Jesus refers to a “cup” from which he is going to drink. He is using a figure of speech from the Old Testament that refers to experiencing suffering and pain (for example, see [Psalm 75:8](../psa/75/08.md) and [Isaiah 51:17](../isa/51/17.md)). He means that he will experience suffering, and his disciples must be ready to experience it as well. Since this figure of speech is from the Old Testament, if possible you should preserve it or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Being baptized with a baptism\n\nIn [10:38–39](../10/38.md), Jesus refers to a “baptism” with which he and his disciples will be “baptized.” He means that, just as people who are baptized are covered with water, he and his disciples will be overwhelmed by suffering and difficult circumstances. Since baptism is an important concept in the Bible, if possible you should preserve the figure of speech or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 5, 19, and 35. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) +10:intro bq25 0 # Mark 10 General Notes\n\n## Structure and Formatting\n\n5. Jesus instructs his disciples and journeys toward Jerusalem (8:22–10:52)\n * Jesus teaches about marriage and divorce (10:1–12)\n * Jesus blesses little children (10:13–16)\n * Jesus talks with a rich man (10:17–22)\n * Jesus teaches about wealth, possessions, and the kingdom (10:23–31)\n * Jesus predicts his death and resurrection (10:32–34)\n * Jesus and the disciples speak about who will be great (10:35–45)\n * Jesus heals blind Bartimaeus (10:46–52)\n\nSome translations set quotations farther to the right than the rest of the text to make them easier to read. The ULT does this with the quotations in [10:6–8](../10/06.md), which are from [Genesis 1:27](../gen/01/27.md) and [Genesis 2:24](../gen/02/24.md).\n\n## Special Concepts in this Chapter\n\n### Divorce\n\nIn [10:2](../10/02.md), the Pharisees test Jesus by asking him about an issue that was controversial among Jewish religious leaders: divorce. More specifically, the religious leaders argued about whether men could divorce their wives and about what were valid grounds for divorce. So, they ask Jesus about this. When Jesus asks what Moses wrote in the Law, the Pharisees refer to [Deuteronomy 24:1–4](../deu/24/01.md), which assumes that men do divorce their wives. Jesus responds that this section of the Law exists only because the Israelites were stubborn. He means that God knew that the Israelite men would sometimes divorce their wives, so he included a law about how to do it. Then Jesus argues that divorce is never what God wants, and he quotes from Genesis 1 and 2 to prove this. He further says that any divorced person who marries again is involved in adultery. Make sure that it is clear that both Jesus and the Pharisees are making arguments based on the Scriptures.\n\n### Rich people and the kingdom of God\n\nIn Jesus’ culture, many people thought that rich people had been specifically blessed by God. When Jesus said that it was extremely difficult for rich people to enter God’s kingdom (see [10:23–25](../10/23.md)), the disciples were shocked. They thought that if it was hard for rich people to enter the kingdom, it would be impossible for everyone else. That is why they ask the question, “And who is able to be saved?” ([10:26](../10/26.md)). If your readers might not understand why the disciples respond in this way, you may need to include a footnote that explains some of this information.\n\n### Sitting at Jesus’ right and left hand\n\nIn [10:37](../10/37.md) and [10:40](../10/40.md), Jesus and James and John refer to sitting at Jesus’ right hand and at his left hand. They are referring to the places of honor at the right and left side of a king or ruler. The people who sit in these places have authority and are respected the most after the king or ruler. Make sure that this meaning is clear in your translation. See the notes on these two verses for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Drinking the cup\n\nIn [10:38–39](../10/38.md), Jesus refers to a “cup” from which he is going to drink. He is using a figure of speech from the Old Testament that refers to experiencing suffering and pain (for example, see [Psalm 75:8](../psa/75/08.md) and [Isaiah 51:17](../isa/51/17.md)). He means that he will experience suffering, and his disciples must be ready to experience it as well. Since this figure of speech is from the Old Testament, if possible you should preserve it or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Being baptized with a baptism\n\nIn [10:38–39](../10/38.md), Jesus refers to a “baptism” with which he and his disciples will be “baptized.” He means that, just as people who are baptized are covered with water, he and his disciples will be overwhelmed by suffering and difficult circumstances. Since baptism is an important concept in the Bible, if possible you should preserve the figure of speech or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 5, 19, and 35. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 10:1 r6rf rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Sometime later,” 10:1 qq93 rc://*/ta/man/translate/figs-synecdoche ἔρχεται 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, goes” 10:1 goki rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “comes” instead of **goes**. Alternate translation: “he comes” @@ -1701,7 +1702,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 10:6-8 jz57 rc://*/ta/man/translate/figs-quotesinquotes ἀπὸ δὲ ἀρχῆς κτίσεως, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς & ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα & καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; ὥστε οὐκέτι εἰσὶν δύο, ἀλλὰ μία σάρξ 1 If it would be clearer in your language, you could translate this so that there are not quotations within a quotation. Alternate translation: “But from the beginning of creation, as the Scriptures say, God made them male and female. The Scriptures say further that, because of this, a man will leave his father and mother, and the two will be one flesh. So then, I tell you that they are no longer two, but one flesh” 10:6 nk5f rc://*/ta/man/translate/figs-explicit ἀπὸ & ἀρχῆς κτίσεως 1 Here, the phrase **from the beginning of creation** refers to when God created everything that exists. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “at the beginning of the world” or “at the time when God made the creation” 10:6 m6lj rc://*/ta/man/translate/writing-quotations ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς 1 Here Jesus quotes from the Old Testament scriptures, specifically from [Genesis 1:27](../gen/01/27.md). If it would be helpful to your readers, you could format or introduce these words in a different way and include this information in a footnote. Alternate translation: “in the words of the Scriptures, ‘He made them male and female’” or “as the Scriptures say, ‘He made them male and female’” -10:7-8 f8s2 rc://*/ta/man/translate/writing-quotations ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα & καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν 1 Here Jesus quotes from the Old Testament scriptures, specifically from [Genesis 2:24](../gen/02/24.md). If it would be helpful to your readers, you could format or introduce these words in a different way and include this information in a footnote. Alternate translation: “Further, again in the words of the Scriptures, ‘Because of this, a man will leave his father and mother, and the two will be one flesh’” or “The Scriptures also say, ‘Because of this, a man will leave his father and mother, and the two will be one flesha’” +10:7-8 f8s2 rc://*/ta/man/translate/writing-quotations ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα & καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν 1 Here Jesus quotes from the Old Testament scriptures, specifically from [Genesis 2:24](../gen/02/24.md). If it would be helpful to your readers, you could format or introduce these words in a different way and include this information in a footnote. Alternate translation: “Further, again in the words of the Scriptures, ‘Because of this, a man will leave his father and mother, and the two will be one flesh’” or “The Scriptures also say, ‘Because of this, a man will leave his father and mother, and the two will be one flesh’” 10:7 sdzf rc://*/ta/man/translate/figs-explicit ἕνεκεν τούτου 1 The pronoun this refers to what the previous verse includes about how God created people male and female (see [10:6](../10/06.md)). If this is not clear for your readers, you could refer to those ideas more directly. Alternate translation: “Because God created people that way” 10:7 lfzd rc://*/ta/man/translate/figs-genericnoun καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα 1 The word **man** represents men in general in general, not one particular man. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “men will leave their fathers and mothers” or “men will leave their parents” 10:7 lnz8 rc://*/ta/man/translate/figs-explicit καταλείψει ἄνθρωπος 1 Here the author of the quotation implies that this happens when the **man** gets married. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “when he gets married, a man will leave” @@ -1810,7 +1811,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 10:33 s1hp rc://*/ta/man/translate/figs-go ἀναβαίνομεν 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “we are coming up” 10:33 ha2g rc://*/ta/man/translate/figs-activepassive ὁ Υἱὸς τοῦ Ἀνθρώπου παραδοθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “someone will hand the Son of Man over” 10:33 ohsf rc://*/ta/man/translate/figs-abstractnouns θανάτῳ 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “to die” -10:33 ils2 rc://*/ta/man/translate/figs-explicit τοῖς ἔθνεσιν 1 Here Jesus is speaking specifically of **Gentiles** who rule or control the the city of Jerusalem. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to the Gentiles who rule” or “to the Gentiles who are in charge”\n +10:33 ils2 rc://*/ta/man/translate/figs-explicit τοῖς ἔθνεσιν 1 Here Jesus is speaking specifically of **Gentiles** who rule or control the city of Jerusalem. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to the Gentiles who rule” or “to the Gentiles who are in charge”\n 10:34 t0lt rc://*/ta/man/translate/translate-symaction ἐμπτύσουσιν αὐτῷ 1 In Jesus’ culture, people would **spit on** someone to insult that person. If it would be helpful in your language, you could explain what this action means. Alternate translation: “spit on him to dishonor him”\n 10:34 ccd3 rc://*/ta/man/translate/figs-123person μετὰ τρεῖς ἡμέρας 1 Here, the phrase **after three days** refers to the day after tomorrow. People in Jesus’ culture counted the current day as day one, tomorrow as day two, and the day after tomorrow as day three. If it would be helpful in your language, you could use a word or phrase that refers to the day after tomorrow. See how you expressed this phrase in [8:31](../08/31.md). Alternate translation: “on the day after the next day” or “two days from then” 10:34 xv2g rc://*/ta/man/translate/figs-idiom ἀναστήσεται 1 Here, the word **rise** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable word or state the meaning plainly. Alternate translation: “he will be restored to life” or “he will resurrect” @@ -1878,8 +1879,8 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 10:46 n4i3 rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “they go” 10:46 bq3j rc://*/ta/man/translate/figs-go ἐκπορευομένου αὐτοῦ 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “coming out” 10:46 z3mo rc://*/ta/man/translate/writing-participants ὁ υἱὸς Τιμαίου, Βαρτιμαῖος, τυφλὸς προσαίτης, ἐκάθητο παρὰ τὴν ὁδόν 1 Here Mark introduces **Bartimaeus** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “there was a man sitting beside the road. His name was Bartimaeus, son of Timaeus. He was a blind beggar” -10:46 iosi rc://*/ta/man/translate/figs-explicit ὁ υἱὸς Τιμαίου, Βαρτιμαῖος, τυφλὸς προσαίτης 1 Here, the phrase **son of Timaeus** could: (1) identify the father of **Bartimaeus**. Alternate translation: “Bartimaeus, a blind beggar, whose father was Timaeaus” (2) explain what the name **Bartimaeus** means. Alternate translation: “Bartimaeus, which means ‘son of Timaeus,’ a blind beggar” -10:46 hzis rc://*/ta/man/translate/translate-names Τιμαίου, Βαρτιμαῖος 1 The words **Bartimaues** and **Timaeus** are the names of men. +10:46 iosi rc://*/ta/man/translate/figs-explicit ὁ υἱὸς Τιμαίου, Βαρτιμαῖος, τυφλὸς προσαίτης 1 Here, the phrase **son of Timaeus** could: (1) identify the father of **Bartimaeus**. Alternate translation: “Bartimaeus, a blind beggar, whose father was Timaeus” (2) explain what the name **Bartimaeus** means. Alternate translation: “Bartimaeus, which means ‘son of Timaeus,’ a blind beggar” +10:46 hzis rc://*/ta/man/translate/translate-names Τιμαίου, Βαρτιμαῖος 1 The words **Bartimaeus** and **Timaeus** are the names of men. 10:47 ow3g rc://*/ta/man/translate/figs-quotations ἀκούσας ὅτι Ἰησοῦς ὁ Ναζαρηνός ἐστιν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “having heard, ‘It is Jesus the Nazarene,’” 10:47 ynr7 rc://*/ta/man/translate/figs-metaphor Υἱὲ Δαυεὶδ 1 Here, the word **Son** means a male descendant. It does not mean that Jesus was the direct son of David. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Descendant of David” or “You who are descended from David” 10:47 vwz9 rc://*/ta/man/translate/figs-explicit Υἱὲ Δαυεὶδ 1 **David** was Israel’s most important king, and God had promised him that one of his descendants would be the Messiah. So the title **Son of David** implicitly meant “Messiah.” If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Messiah” @@ -1904,7 +1905,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 10:52 s5d2 rc://*/ta/man/translate/figs-personification ἡ πίστις σου σέσωκέν σε 1 Jesus speaks of Bartimaeus’ faith as if it had actively saved him. He means that his faith was the necessary condition for the healing that he received from God. Alternate translation: “Because of your faith, you have been saved” 10:52 omxe rc://*/ta/man/translate/figs-explicit ἀνέβλεψεν 1 Here, much as in [10:51](../10/51.md), Mark could be implying: (1) that Bartimaeus once could see, and now he can see once more. Alternate translation: “he regained his sight” (2) that Bartimaeus could see for the first time. Alternate translation: “he gained his sight” or “he was able to see” 10:52 co2v rc://*/ta/man/translate/figs-explicit ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ 1 Here, the clause **he was following him on the road** could indicate that: (1) Bartimaeus traveled with Jesus and was his disciple. Alternate translation: “he became his disciple” or “he traveled with him on the road as his student” (2) Bartimaeus walked with Jesus on the road. Alternate translation: “he walked with him on the road” or “he went with him on the road” -11:intro xg3t 0 # Mark 11 General Notes\n\n## Structure and Formatting\n\n4. Last days of ministry and preparation for final conflict in Jerusalem (11:1–13:37)\n * Jesus enters Jerusalem (11:1–11)\n * Jesus curses a fig tree, part one (11:12–14)\n * Jesus drives people out of the temple (11:15–19)\n * Jesus curses a fig tree, part two (11:20–26)\n * Jesus debates with the Jewish leaders about authority (11:27–33)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [11:9–10](../mrk/11/09.md), which includes a quotation from [Psalm 118:26](../psa/118/26.md).\n\n## Special Concepts in this Chapter\n\n### The young donkey\n\nIn [11:1–11](../11/01.md), Mark narrates how Jesus rode on a colt, or young donkey, when he entered into Jerusalem. Matthew, Mark, Luke, and John all write about this event. Mark and Luke write that the disciples brought Jesus a colt. John writes that Jesus found a donkey. Matthew writes that the disciples brought Jesus a donkey and a colt. It is best to translate each of these accounts as it appears in the ULT without trying to make them all say exactly the same thing. (See: [Matthew 21:1–7](../mat/21/01.md), [Mark 11:1–7](../mrk/11/01.md), [Luke 19:29–36](../luk/19/29.md), and [John 12:14–15](../jhn/12/14.md))\n\n### Hosanna\n\nThe word “Hosanna” is a Hebrew word spelled out how it sounds in Mark’s language. The word means “save us, please.” By the time of Jesus, however, people would use the word to praise or honor God and others. Consider whether to spell the word out as it sounds or state its meaning. See the notes on [11:9](../11/09.md) and [11:10](../11/10.md) for translation options. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Disrupting activity in the temple area\n\nIn [11:15–17](../11/15.md), Jesus disrupts normal activity in the temple by driving out some people and by overturning the chairs and tables of others. Jesus performed this symbolic action to express a specific message. However, Christians debate exactly what the symbolic action means. Jesus could have been protesting against people who were buying and selling dishonestly. He could have been protesting against all buying and selling in the temple area. He could have been indicating that the temple would be destroyed. Your translation should state what Jesus did while allowing for all of these possible interpretations.\n\n### The baptism of John\n\nIn [11:29–33](../11/29.md), Jesus and the chief priests, scribes, and elders discuss “the baptism of John.” Here they are referring to how John baptized people for repentance. Jesus asks them whether they think that John’s baptism came from heaven or from people, which means that he performed baptisms by God’s authority or by human authority. The Jewish leaders decide not to answer the question. See the notes on these verses for ways to refer to John’s baptism and to the authority behind it.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear when Jesus is talking to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 2, 4, 7, 15, 21, 22, 27, and 33. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Verse 26\n\nMany of the earliest manuscripts do not include anything for [11:26](../11/26.md). A few early manuscripts and many later manuscripts include the following words: “But if you do not forgive, neither will your Father in the heavens forgive your trespasses.” Since a similar sentence appears in [Matthew 6:15](../mat/06/15.md), it is likely that people who copied the manuscripts accidentally or intentionally added these words here in Mark. Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +11:intro xg3t 0 # Mark 11 General Notes\n\n## Structure and Formatting\n\n6. Jesus in Jerusalem (11:1–13:37)\n * Jesus enters Jerusalem (11:1–11)\n * Jesus curses a fig tree, part one (11:12–14)\n * Jesus drives people out of the temple (11:15–19)\n * Jesus curses a fig tree, part two (11:20–26)\n * Jesus debates with the Jewish leaders about authority (11:27–33)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [11:9–10](../mrk/11/09.md), which includes a quotation from [Psalm 118:26](../psa/118/26.md).\n\n## Special Concepts in this Chapter\n\n### The young donkey\n\nIn [11:1–11](../11/01.md), Mark narrates how Jesus rode on a colt, or young donkey, when he entered into Jerusalem. Matthew, Mark, Luke, and John all write about this event. Mark and Luke write that the disciples brought Jesus a colt. John writes that Jesus found a donkey. Matthew writes that the disciples brought Jesus a donkey and a colt. It is best to translate each of these accounts as it appears in the ULT without trying to make them all say exactly the same thing. (See: [Matthew 21:1–7](../mat/21/01.md), [Mark 11:1–7](../mrk/11/01.md), [Luke 19:29–36](../luk/19/29.md), and [John 12:14–15](../jhn/12/14.md))\n\n### Hosanna\n\nThe word “Hosanna” is a Hebrew word spelled out how it sounds in Mark’s language. The word means “save us, please.” By the time of Jesus, however, people would use the word to praise or honor God and others. Consider whether to spell the word out as it sounds or state its meaning. See the notes on [11:9](../11/09.md) and [11:10](../11/10.md) for translation options. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Disrupting activity in the temple area\n\nIn [11:15–17](../11/15.md), Jesus disrupts normal activity in the temple by driving out some people and by overturning the chairs and tables of others. Jesus performed this symbolic action to express a specific message. However, Christians debate exactly what the symbolic action means. Jesus could have been protesting against people who were buying and selling dishonestly. He could have been protesting against all buying and selling in the temple area. He could have been indicating that the temple would be destroyed. Your translation should state what Jesus did while allowing for all of these possible interpretations.\n\n### The baptism of John\n\nIn [11:29–33](../11/29.md), Jesus and the chief priests, scribes, and elders discuss “the baptism of John.” Here they are referring to how John baptized people for repentance. Jesus asks them whether they think that John’s baptism came from heaven or from people, which means that he performed baptisms by God’s authority or by human authority. The Jewish leaders decide not to answer the question. See the notes on these verses for ways to refer to John’s baptism and to the authority behind it.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear when Jesus is talking to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 2, 4, 7, 15, 21, 22, 27, and 33. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Verse 26\n\nMany of the earliest manuscripts do not include anything for [11:26](../11/26.md). A few early manuscripts and many later manuscripts include the following words: “But if you do not forgive, neither will your Father in the heavens forgive your trespasses.” Since a similar sentence appears in [Matthew 6:15](../mat/06/15.md), it is likely that people who copied the manuscripts accidentally or intentionally added these words here in Mark. Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 11:1 djir rc://*/ta/man/translate/writing-newevent καὶ ὅτε 1 Here, the phrase **And when** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Then” 11:1 ch4j rc://*/ta/man/translate/figs-go ἐγγίζουσιν 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “they go near” 11:1 g1fy rc://*/ta/man/translate/translate-names Βηθφαγὴ 1 The word **Bethphage** is the name of a village that was near Jerusalem. @@ -1936,12 +1937,12 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 11:7 evws rc://*/ta/man/translate/translate-unknown τὸν πῶλον 1 See how you translated **colt** in [11:2](../11/02.md). Alternate translation: “the donkey that was not yet fully grown” or “the young riding animal” 11:7 sbqy rc://*/ta/man/translate/translate-symaction ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια αὐτῶν 1 The disciples did this to show that the person riding the colt was special and important. In this culture, animals that important people rode were draped with rich fabrics. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “drape the colt with their cloaks as a sign of honor” or “throw their cloaks upon it to give him glory” 11:7 k9g7 rc://*/ta/man/translate/translate-unknown τὰ ἱμάτια 1 The word **cloaks** refers to outer garments. You could translate this with the name of an outer garment that your readers would recognize or with a general expression. Alternate translation: “jackets” or “outer garments” -11:8 jk2o rc://*/ta/man/translate/figs-nominaladj πολλοὶ & ἄλλοι 1 Mark is using the adjectives **many** and **others** as nouns to mean many people and other peopel. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “many men and women … different men and women” +11:8 jk2o rc://*/ta/man/translate/figs-nominaladj πολλοὶ & ἄλλοι 1 Mark is using the adjectives **many** and **others** as nouns to mean many people and other people. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “many men and women … different men and women” 11:8 t8hy rc://*/ta/man/translate/translate-symaction τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν, ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν 1 The people did these things to give Jesus honor and glory. If it would be helpful in your language, you could explain the meaning of these actions. Alternate translation: “spread their cloaks on the road to give him honor, and others, branches, having cut them from the field, to give him glory” 11:8 fwl0 rc://*/ta/man/translate/translate-unknown ἱμάτια 1 See how you translated the word **cloaks** in [11:7](../11/07.md). Alternate translation: “jackets” or “outer garments” 11:8 r2im rc://*/ta/man/translate/figs-ellipsis ἄλλοι & στιβάδας 1 Mark is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “others spread branches” 11:9 npry rc://*/ta/man/translate/figs-go προάγοντες 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “coming before” -11:9 d8se rc://*/ta/man/translate/translate-transliterate ὡσαννά 1 The word **Hosanna** is a Hebrew word. Mark has spelled it out using Greek letters so his readers would know how it sounded. Hosanna had an original meaning of “save now,” but by the time of this event it had become a way of praising God. In your translation you can spell **Hosanna** the way it sounds in your language or you could translate it according to how the word was used. In this context, the people could be praising: (1) God. Alternate translation: “Glory to God” or “May God be honored” (2) Jesus. Alternate translation: “Glory to this man” or “May this man be honored”\n +11:9 d8se rc://*/ta/man/translate/translate-transliterate ὡσαννά 1 The word **Hosanna** is a Hebrew word. Mark has spelled it out using Greek letters so his readers would know how it sounded. Hosanna had an original meaning of “save now,” but by the time of this event it had become a way of praising God. In your translation you can spell **Hosanna** the way it sounds in your language, or you could translate it according to how the word was used. In this context, the people could be praising: (1) God. Alternate translation: “Glory to God” or “May God be honored” (2) Jesus. Alternate translation: “Glory to this man” or “May this man be honored”\n 11:9 qnjy rc://*/ta/man/translate/figs-explicit εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου! 1 Here the crowds are quoting from [Psalm 118:26](../psa/118/26.md). Since they do not introduce the words as a quotation from an important text, you also should not introduce them as anything more than what the crowds said. However, if it would be helpful for your readers, you could include this information in a footnote. 11:9 suib rc://*/ta/man/translate/figs-explicit εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου 1 The phrase **Blessed is the one** could be: (1) a request for God to bless Jesus. Alternate translation: “Let the one coming in the name of the Lord be blessed” (2) stating that God had already blessed Jesus. Alternate translation: “The one coming in the name of the Lord is blessed” 11:9 ye41 rc://*/ta/man/translate/figs-activepassive εὐλογημένος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “Let God bless” @@ -1950,7 +1951,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 11:10 kkfo rc://*/ta/man/translate/figs-activepassive εὐλογημένη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “Let God bless” 11:10 ioov rc://*/ta/man/translate/figs-possession ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν, Δαυείδ 1 Here, the people are using the possessive form to describe a **kingdom** that is like the one that **David** ruled. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the coming kingdom that is like our father David’s kingdom” or “the coming kingdom that once belonged to our father David” 11:10 v5n6 rc://*/ta/man/translate/figs-explicit ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν, Δαυείδ 1 Here, the word **coming** indicates that these people have been waiting for and expecting this **kingdom**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the kingdom of our father David that we have been waiting for” or “the long-expected kingdom of our father David” -11:10 yuap rc://*/ta/man/translate/figs-metaphor τοῦ πατρὸς ἡμῶν, Δαυείδ 1 Here the people term refer to **David** as if he were their **father**. They mean that **David** was an important ancestor of many Jewish people. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “of our important ancestor, David” or “of David, from whom many of us are descended” +11:10 yuap rc://*/ta/man/translate/figs-metaphor τοῦ πατρὸς ἡμῶν, Δαυείδ 1 Here the people refer to **David** as if he were their **father**. They mean that **David** was an important ancestor of many Jewish people. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “of our important ancestor, David” or “of David, from whom many of us are descended” 11:10 b1si rc://*/ta/man/translate/translate-transliterate ὡσαννὰ 1 See how you translated the word **Hosanna** in [11:9](../11/09.md). Here, the people could be using the word to praise: (1) God, who sent Jesus. Alternate translation: “Hosanna to God” (2) Jesus. Alternate translation: “Hosanna to this one” 11:10 vqm2 rc://*/ta/man/translate/figs-nominaladj τοῖς ὑψίστοις 1 The people are using the adjective **highest** as a noun to mean the highest heavens, where God dwells. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the highest heavens” 11:11 h2du rc://*/ta/man/translate/figs-synecdoche ἱερόν 1 Here Mark means that Jesus entered into the **temple** area. He does not mean that Jesus went into the most sacred parts of the temple building. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “temple courtyard” @@ -2064,16 +2065,16 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 11:32 pong rc://*/ta/man/translate/grammar-connect-logic-result ἐφοβοῦντο τὸν ὄχλον, ἅπαντες γὰρ εἶχον τὸν Ἰωάννην, ὄντως ὅτι προφήτης ἦν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “The crowd held that John really was a prophet, so they were afraid of them all” 11:32 dqlt rc://*/ta/man/translate/figs-explicit τὸν ὄχλον 1 Here Mark implies that the Jewish leaders feared what the crowd would do if they answered in this way. The crowd might have rioted or attacked them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of what the crowd would do” or “that the crowd might riot” 11:32 x4bo rc://*/ta/man/translate/figs-explicit ἅπαντες & εἶχον 1 Here, the word **all** refers to the people in the crowd. If it would be helpful in your language, you could say that explicitly. Alternate translation: “for everyone in the crowd held” or “for all those who were in the crowd held” -11:32 k4hi rc://*/ta/man/translate/figs-hyperbole ἅπαντες & εἶχον 1 Mark say **all** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “most of them held” +11:32 k4hi rc://*/ta/man/translate/figs-hyperbole ἅπαντες & εἶχον 1 Mark says **all** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “most of them held” 11:33 rmbd rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces what the chief priests and scribes did as a result of what they said to each other. If it would be helpful in your language, you could use a word or phrase that introduces the result of an action. Alternate translation: “Therefore,” or “So then,” 11:33 us4a rc://*/ta/man/translate/figs-ellipsis οὐκ οἴδαμεν 1 The Jewish leaders are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “We do not know where the baptism of John was from” 11:33 av5y rc://*/ta/man/translate/grammar-connect-logic-result οὐδὲ ἐγὼ λέγω ὑμῖν 1 With the words **Nor do I tell you**, Jesus is indicating that this is the result of what the Jewish leaders told him. If it would be helpful in your language, you could include a word or phrase that introduces a result. Alternate translation: “Then I will not tell you” or “Well then, neither do I tell you” -11:33 arpm rc://*/ta/man/translate/figs-abstractnouns ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. See how you expressed the idea in [11:28](../11/28.md). Alternate tranation: “how I am empowered to do these things” +11:33 arpm rc://*/ta/man/translate/figs-abstractnouns ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. See how you expressed the idea in [11:28](../11/28.md). Alternate translation: “how I am empowered to do these things” 11:33 vox9 rc://*/ta/man/translate/figs-explicit ταῦτα ποιῶ 1 Here, the phrase **these things** refers to what Jesus has done since he arrived in Jerusalem, including driving people out of the temple, healing people, and teaching. See how you translated the similar phrase in [11:28](../11/28.md). Alternate translation: “I teach, heal, and drive people out of the temple” -12:intro ne55 0 # Mark 12 General Notes\n\n## Structure and Formatting\n\n4. Last days of ministry and preparation for final conflict in Jerusalem (11:1–13:37)\n * The parable of the vineyard (12:1–12)\n * Jesus interacts with the religious leaders (12:13–37)\n * Jesus debates with the Pharisees and Herodians about taxes (12:13–17)\n * Jesus debates with the Sadducees about the resurrection (12:18–27)\n * Jesus speaks with a scribe about the greatest commandment (12:28–34)\n * Jesus teaches about the Christ (12:35–37)\n * Jesus warns against the scribe (12:38–40)\n * Jesus teaches about a widow who gave her little money to God (12:41–44)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [12:10–11](../12/10.md), which is a quotation from [Psalm 118:22–23](../psa/118/22.md), and the poetry in [12:36](../12/36.md), which is a quotation from [Psalm 110:1](../psa/110/01.md).\n\n## Special Concepts in this Chapter\n\n### Renting out a vineyard\n\nIn [12:1–12](../12/01.md), Jesus tells a story about a man who built a vineyard and then rented it out to farmers. Jesus is referring to a common arrangement in which a wealthy person who owned property would have poorer people use that property for farming or tending grapes. These poorer people would do the work and then sell the produce, and they would give the person who owned the property a portion of what they made. If your readers would not be familiar with this kind of arrangement, make sure that your translation is clear about what is happening in the story.\n\n### The poll tax\n\nThe word translated “poll tax” refers to a specific amount of money that each adult person had to pay to the government. In Jesus’ time period, the Roman government required Jewish adults to pay a high tax. The Pharisees ask whether this tax that the Roman government required contradicted the law that God gave Moses. Make sure that your readers understand that the Pharisees are asking about a tax that the Roman government required each adult Jewish person to pay.\n\n### A man marrying his brother’s widow\n\nIn [12:19–23](../12/19.md), the Sadducees question Jesus in regard to a hypothetical situation in which a woman marries seven brothers in succession. This situation is based on a command in the Jewish law that can be found in [Deuteronomy 25:5–6](../deu/25/05.md). The law requires a woman who is widowed without children to marry a brother of her late husband. The first child that they have together will be considered the child of the dead man. In this way, that man’s family line would continue. The Sadducees present an extreme application of this law, with seven brothers successively marrying the same woman and dying without having children. They use this example to try to make the idea of resurrection look strange or silly. Make sure that your readers understand the example that the Sadducees present.\n\n### The great commandment\n\nJewish teachers sometimes debated which specific commandment was the greatest or most important one. This was important because, if commandments seemed to contradict each other in a specific situation, the greater one would be the correct one to obey. When the scribe asks Jesus about “the first commandment” in [12:28](../12/28.md), he wants Jesus to offer an opinion about this debate. Make sure that your readers understand that this is what the scribe is asking about.\n\n### King David and the Christ\n\nIn [12:35–37](../12/35.md), Jesus asks the people he is teaching about whether the Christ can be a descendant of David if David himself calls the Messiah “Lord” in [Psalm 110:1](../psa/110/01.md). Since people in David’s culture called older and more important people “lord,” it does not make sense for David to call his own descendant “Lord.” When Jesus asks and teaches about this, he implies that the Christ is indeed King David’s descendant, but he is also more than that. Make sure that this teaching about calling the Christ “Lord” is clear to your readers.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the vineyard\n\nIn [12:1–12](../12/01.md), Jesus tells a story about a man who planted a vineyard and rented it out to farmers. When the man sends servants to collect the rent, the farmers refuse and injure or kill the servants. When the man sends his own son, the farmers kill him as well. So, man came and destroyed the farmers and rented the vineyard to other people. When he tells this story, Jesus implies that the Jewish religious leaders are like those farmers who will be destroyed. Jesus also implies that the vineyard represents the people of Israel, the servants represent God’s messengers, the son represents Jesus himself, and the man who owned the vineyard represents God. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The stone\n\nIn [12:10–11](../12/10.md), Jesus quotes from [Psalm 118:22–23](../psa/118/22.md), which refers to a specific “stone.” In the Psalm, this stone most likely represents the king of Israel, or it perhaps represents the Israelite people in general. When Jesus quotes this passage, he is implicitly identifying himself with the stone. Since the stone language comes from a quotation from the Psalms, you should preserve it in some form in your translation. Also, since Jesus does not explicitly claim to be the stone, you should keep that implicit in your translation. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in questions that people ask of Jesus or in speeches that Jesus directs to individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 13, 14, 16, 18, and 41. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n +12:intro ne55 0 # Mark 12 General Notes\n\n## Structure and Formatting\n\n6. Jesus in Jerusalem (11:1–13:37)\n * The parable of the vineyard (12:1–12)\n * Jesus interacts with the religious leaders (12:13–37)\n * Jesus debates with the Pharisees and Herodians about taxes (12:13–17)\n * Jesus debates with the Sadducees about the resurrection (12:18–27)\n * Jesus speaks with a scribe about the greatest commandment (12:28–34)\n * Jesus teaches about the Christ (12:35–37)\n * Jesus warns against the scribe (12:38–40)\n * Jesus teaches about a widow who gave her little money to God (12:41–44)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [12:10–11](../12/10.md), which is a quotation from [Psalm 118:22–23](../psa/118/22.md), and the poetry in [12:36](../12/36.md), which is a quotation from [Psalm 110:1](../psa/110/01.md).\n\n## Special Concepts in this Chapter\n\n### Renting out a vineyard\n\nIn [12:1–12](../12/01.md), Jesus tells a story about a man who built a vineyard and then rented it out to farmers. Jesus is referring to a common arrangement in which a wealthy person who owned property would have poorer people use that property for farming or tending grapes. These poorer people would do the work and then sell the produce, and they would give the person who owned the property a portion of what they made. If your readers would not be familiar with this kind of arrangement, make sure that your translation is clear about what is happening in the story.\n\n### The poll tax\n\nThe word translated “poll tax” refers to a specific amount of money that each adult person had to pay to the government. In Jesus’ time period, the Roman government required Jewish adults to pay a high tax. The Pharisees ask whether this tax that the Roman government required contradicted the law that God gave Moses. Make sure that your readers understand that the Pharisees are asking about a tax that the Roman government required each adult Jewish person to pay.\n\n### A man marrying his brother’s widow\n\nIn [12:19–23](../12/19.md), the Sadducees question Jesus in regard to a hypothetical situation in which a woman marries seven brothers in succession. This situation is based on a command in the Jewish law that can be found in [Deuteronomy 25:5–6](../deu/25/05.md). The law requires a woman who is widowed without children to marry a brother of her late husband. The first child that they have together will be considered the child of the dead man. In this way, that man’s family line would continue. The Sadducees present an extreme application of this law, with seven brothers successively marrying the same woman and dying without having children. They use this example to try to make the idea of resurrection look strange or silly. Make sure that your readers understand the example that the Sadducees present.\n\n### The great commandment\n\nJewish teachers sometimes debated which specific commandment was the greatest or most important one. This was important because, if commandments seemed to contradict each other in a specific situation, the greater one would be the correct one to obey. When the scribe asks Jesus about “the first commandment” in [12:28](../12/28.md), he wants Jesus to offer an opinion about this debate. Make sure that your readers understand that this is what the scribe is asking about.\n\n### King David and the Christ\n\nIn [12:35–37](../12/35.md), Jesus asks the people he is teaching about whether the Christ can be a descendant of David if David himself calls the Messiah “Lord” in [Psalm 110:1](../psa/110/01.md). Since people in David’s culture called older and more important people “lord,” it does not make sense for David to call his own descendant “Lord.” When Jesus asks and teaches about this, he implies that the Christ is indeed King David’s descendant, but he is also more than that. Make sure that this teaching about calling the Christ “Lord” is clear to your readers.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the vineyard\n\nIn [12:1–12](../12/01.md), Jesus tells a story about a man who planted a vineyard and rented it out to farmers. When the man sends servants to collect the rent, the farmers refuse and injure or kill the servants. When the man sends his own son, the farmers kill him as well. So, man came and destroyed the farmers and rented the vineyard to other people. When he tells this story, Jesus implies that the Jewish religious leaders are like those farmers who will be destroyed. Jesus also implies that the vineyard represents the people of Israel, the servants represent God’s messengers, the son represents Jesus himself, and the man who owned the vineyard represents God. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The stone\n\nIn [12:10–11](../12/10.md), Jesus quotes from [Psalm 118:22–23](../psa/118/22.md), which refers to a specific “stone.” In the Psalm, this stone most likely represents the king of Israel, or it perhaps represents the Israelite people in general. When Jesus quotes this passage, he is implicitly identifying himself with the stone. Since the stone language comes from a quotation from the Psalms, you should preserve it in some form in your translation. Also, since Jesus does not explicitly claim to be the stone, you should keep that implicit in your translation. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in questions that people ask of Jesus or in speeches that Jesus directs to individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 13, 14, 16, 18, and 41. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n 12:1 w2hb rc://*/ta/man/translate/figs-parables ἀμπελῶνα ἄνθρωπος ἐφύτευσεν 1 To teach the Jewish leaders, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to this story: A man planted a vineyard” 12:1 qa93 rc://*/ta/man/translate/writing-participants ἀμπελῶνα ἄνθρωπος ἐφύτευσεν 1 Jesus uses the phrase **A man planted a vineyard** to introduce the main character in the story. Use a natural form in your language for introducing the main character in a story. Alternate translation: “There once was a man who planted a vineyard” -12:1 nyij rc://*/ta/man/translate/translate-unknown φραγμὸν 1 A **hedge** is a thick wall made out of bushy plants that were planted close together. If your readers would not be familiar with this type of wall, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a wall made of bushes” or “wall of plants” +12:1 nyij rc://*/ta/man/translate/translate-unknown φραγμὸν 1 A **hedge** is a thick wall made from bushy plants that were planted close together. If your readers would not be familiar with this type of wall, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a wall made of bushes” or “wall of plants” 12:1 l2i2 rc://*/ta/man/translate/translate-unknown ἐξέδετο αὐτὸν γεωργοῖς 1 As the rest of the story shows, the man rented the vineyard not for regular cash payments, but under an arrangement that entitled him to a share of the crop in exchange for the use of the land. If an arrangement like that would not be familiar to your readers, you could translate this in a way that explains it. Alternate translation: “allowed some grape farmers to use his vineyard in exchange for a share of the crop” 12:1 fd71 rc://*/ta/man/translate/figs-explicit γεωργοῖς 1 While **farmers** is a general term for anyone who farms the ground, in this context it refers to people who tend grape vines and grow grapes. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “vine dressers” or “grape farmers” 12:2 s83v rc://*/ta/man/translate/figs-explicit τῷ καιρῷ 1 Here Jesus refers to **the time** of year when the grape vines produced grapes. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “when it was almost harvest time,” or “when the grapes were almost ripe,” @@ -2109,7 +2110,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:9 qh8g rc://*/ta/man/translate/figs-go ἐλεύσεται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “He will go” 12:9 zscw rc://*/ta/man/translate/figs-explicit ἐλεύσεται 1 Here, the phrase **He will come** indicates that **the lord of the vineyard** will return to the vineyard. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “He will return” or “He will visit them” 12:9 tlji γεωργούς 1 See how you translated **farmers** in [12:1](../12/01.md). Alternate translation: “vine dressers” or “grape farmers” -12:9 g4ce rc://*/ta/man/translate/translate-unknown δώσει τὸν ἀμπελῶνα ἄλλοις 1 Here Jesus refesr to the same kind of arrangement that he referred to in [12:1](../12/01.md). Express the idea as you did there. Alternate translation: “will allow other farmers to use it” +12:9 g4ce rc://*/ta/man/translate/translate-unknown δώσει τὸν ἀμπελῶνα ἄλλοις 1 Here Jesus refers to the same kind of arrangement that he referred to in [12:1](../12/01.md). Express the idea as you did there. Alternate translation: “will allow other farmers to use it” 12:9 mc5y rc://*/ta/man/translate/figs-explicit ἄλλοις 1 The word **others** refers to other vine dressers who will care for the vineyard. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to other farmers who will care for it” 12:10 xj9j rc://*/ta/man/translate/figs-rquestion οὐδὲ τὴν Γραφὴν ταύτην ἀνέγνωτε: 1 Jesus is using the question form to rebuke and teach the Jewish leaders. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I know that you have read this scripture:” or “Surely you have read this scripture!” 12:10 v6ta rc://*/ta/man/translate/writing-quotations οὐδὲ τὴν Γραφὴν ταύτην ἀνέγνωτε 1 Here Jesus introduces a quotation from an important text, in this case, the Old Testament book of Psalms (see [Psalm 118:22–23](../psa/118/22.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “And have you not read this in the book of Psalms” or “And have you never read what someone wrote in our Scriptures” @@ -2208,7 +2209,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:25 ox82 rc://*/ta/man/translate/figs-nominaladj ἐκ νεκρῶν 1 Jesus is using the adjective **dead** as a noun in order to refer to all people who are dead. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “from among the dead people” or “from the corpses” 12:25 ensg rc://*/ta/man/translate/figs-explicit οὔτε γαμοῦσιν οὔτε γαμίζονται 1 In Jesus’ culture, it was customary to talk about men marrying and women being **given in marriage**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “men do not marry and women are not given in marriage” or “men and women do not get married” 12:25 y8vz rc://*/ta/man/translate/figs-activepassive γαμίζονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, Jesus implies that it is the people’s parents. Alternate translation: “do their parents give them in marriage” -12:25 pi8l rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλ’ 1 What follows the word **but** here is in contrast to what is currently the case on earth. Jesus is using this contrast to show the Sadducees that the were mistaken to think that the existence of men and women in heaven would follow the same pattern or order of things as had their former lives on earth. Use a natural way in your language for introducing a contrast. Alternate translation: “but rather” +12:25 pi8l rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλ’ 1 What follows the word **but** here is in contrast to what is currently the case on earth. Jesus is using this contrast to show the Sadducees that they were mistaken to think that the existence of men and women in heaven would follow the same pattern or order of things as had their former lives on earth. Use a natural way in your language for introducing a contrast. Alternate translation: “but rather” 12:25 asw4 rc://*/ta/man/translate/figs-simile ἀλλ’ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς 1 Jesus is saying that when people rise from the dead, they are **like angels** because neither of them marry. If it would be helpful in your language, you could state that explicitly. Alternate translation: “they are like angels in the heavens, since they too do not marry” 12:26 it73 rc://*/ta/man/translate/grammar-connect-words-phrases περὶ δὲ τῶν νεκρῶν, ὅτι ἐγείρονται, οὐκ ἀνέγνωτε 1 Here, the phrase **But concerning** introduces the next topic that Jesus wants to talk about. If it would be helpful in your language, you could use a word or phrase that introduces the next topic. Alternate translation: “Next, I will talk about the dead, that they are raised. Did you not read” 12:26 mffe rc://*/ta/man/translate/figs-nominaladj τῶν νεκρῶν 1 Jesus is using the adjective **dead** as a noun in order to refer to all people who are dead. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. See how you expressed the idea in [12:25](../12/25.md). Alternate translation: “the dead people” or “the corpses” @@ -2233,7 +2234,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:28 z4hg rc://*/ta/man/translate/figs-go προσελθὼν 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone up” 12:28 nxcc rc://*/ta/man/translate/figs-explicit αὐτῶν συνζητούντων 1 Here Mark implies that the scribe heard Jesus and the Sadducees **discussing** whether people rise from the dead and what happens to them then. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “them discussing the resurrection of the dead together” 12:28 b3yh rc://*/ta/man/translate/figs-metonymy ἰδὼν 1 Here, Mark is using the word **seen** to mean “observed” or “knew.” He is describing something a person would perceive with their mind by association with their eyes. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “having understood” or “having observed” -12:28 q1u5 rc://*/ta/man/translate/figs-metaphor ποία ἐστὶν ἐντολὴ πρώτη πάντων 1 Here, the scribe is using the word **first** to refer to what is most important. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Which is the most significant commandment of all” or “Which commandment is the most greatest of all” +12:28 q1u5 rc://*/ta/man/translate/figs-metaphor ποία ἐστὶν ἐντολὴ πρώτη πάντων 1 Here, the scribe is using the word **first** to refer to what is most important. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Which is the most significant commandment of all” or “Which commandment is the greatest of all” 12:28 kftz rc://*/ta/man/translate/translate-ordinal ἐντολὴ πρώτη πάντων 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “commandment number one” 12:28 delv rc://*/ta/man/translate/figs-nominaladj πάντων 1 The scribe is using the adjective **all** as a noun to mean all the commandments. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “of all the commandments” 12:29 ztyh rc://*/ta/man/translate/figs-metaphor πρώτη 1 Here, the Jesus is using the word **first** to refer to what is most important. See how you translated the word **first** in [12:28](../12/28.md). Alternate translation: “The most significant” or “The greatest” @@ -2340,7 +2341,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:44 l4tp rc://*/ta/man/translate/figs-explicitinfo πάντα ὅσα εἶχεν 1 The expression **everything, as much as she had** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “everything that she had”\n 12:44 p3as rc://*/ta/man/translate/figs-metaphor ὅλον τὸν βίον αὐτῆς 1 Here Jesus speaks as if the woman had put in **her whole life**. He means that she put in all the money that she had to buy what she needed to live. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “all she had to live on” or “so that she had nothing left to buy even the necessities” 12:44 qrz3 rc://*/ta/man/translate/figs-abstractnouns ὅλον τὸν βίον αὐτῆς 1 If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “all that kept her alive” -13:intro ti7d 0 # Mark 13 General Notes\n\n## Structure and Formatting\n\n4. Last days of ministry and preparation for final conflict in Jerusalem (11:1–13:37)\n * The disciples ask Jesus about the destruction of the temple (13:1–4)\n * Jesus teaches about the destruction of the temple (24:5–31)\n * Things that will happen in the time before the destruction of the temple (13:5–13)\n * Things that will happen immediately before the destruction of the temple (13:14–23)\n * The coming of the Son of Man (13:24–27)\n * When these things will happen (13:28–31)\n * Jesus teaches about his second coming (13:32–37)\n\n### When Jesus speaks about which topics\n\nWhen the disciples speak to Jesus in [13:4](../13/04.md), they ask about two things: first, they want to know when the temple will be destroyed, and second, they want to know what the sign will be that shows that the temple is about to be destroyed. Most Christians agree that Jesus answered these two questions but also included information about his second coming. However, Christians disagree about when Jesus is speaking about which topic. He could:\n\n1. finish speaking about the destruction of the temple in [13:31](../13/31.md) and then go on to speak about his second coming (the outline above follows this view)\n2. finish speaking about the destruction of the temple (perhaps as a foreshadowing of the final tribulation) in [13:23](../13/23.md) and then go on to speak about his second coming\n3. speak about the destruction of the temple (perhaps as a foreshadowing of the final tribulation) in [13:5–23](../13/05.md) and [13:28–31](../13/28.md) and about his second coming in [13:24–27](../13/24.md) and [13:32–37](../13/32.md)\n\nSince Christians disagree over when Jesus is speaking about which topic, if possible format your translation so that several interpretations are possible.\n\n## Special Concepts in this Chapter\n\n### The destruction of the temple\n\nThe temple in Jerusalem was a very impressive, large building. Despite that, Jesus predicted that it would be destroyed within the lifetime of those who heard him. In fact, about 40 years later, a Roman army conquered Jerusalem and destroyed the temple.\n\n### The Son of Man coming on the clouds of heaven\n\nIn [13:26](../13/26.md), Jesus indicates that he, the Son of Man, will “come” in clouds. However, he does not indicate the location to which he will “come.” Christians debate whether Jesus is describing his return to earth or his enthronement in heaven. If possible, your translation should allow for both possibilities. See the notes on this verse for translation options.\n\n### “This generation” in [13:30](../13/30.md)\n\nIn [13:30](../13/30.md), Jesus says that what he has described will happen before “this generation” passes away. Many interpretations have been proposed for the group of people to which “this generation” refers:\n\n1. The people who were alive while Jesus was speaking these words\n2. The people who would be alive when the signs of the end began\n3. Christians throughout history\n4. Jewish people in general throughout history\n5. Humans in general\n\nSince the word that Jesus uses primarily refers to people who are alive at the same time, if possible use a word or phrase that refers to such a group of people. If it would be helpful for your readers, you could include some interpretations of the word in a footnote.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear when Jesus is teaching four of his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verse 13. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) +13:intro ti7d 0 # Mark 13 General Notes\n\n## Structure and Formatting\n\n6. Jesus in Jerusalem (11:1–13:37)\n * The disciples ask Jesus about the destruction of the temple (13:1–4)\n * Jesus teaches about the destruction of the temple (24:5–31)\n * Things that will happen in the time before the destruction of the temple (13:5–13)\n * Things that will happen immediately before the destruction of the temple (13:14–23)\n * The coming of the Son of Man (13:24–27)\n * When these things will happen (13:28–31)\n * Jesus teaches about his second coming (13:32–37)\n\n### When Jesus speaks about which topics\n\nWhen the disciples speak to Jesus in [13:4](../13/04.md), they ask about two things: first, they want to know when the temple will be destroyed, and second, they want to know what the sign will be that shows that the temple is about to be destroyed. Most Christians agree that Jesus answered these two questions but also included information about his second coming. However, Christians disagree about when Jesus is speaking about which topic. He could:\n\n1. finish speaking about the destruction of the temple in [13:31](../13/31.md) and then go on to speak about his second coming (the outline above follows this view)\n2. finish speaking about the destruction of the temple (perhaps as a foreshadowing of the final tribulation) in [13:23](../13/23.md) and then go on to speak about his second coming\n3. speak about the destruction of the temple (perhaps as a foreshadowing of the final tribulation) in [13:5–23](../13/05.md) and [13:28–31](../13/28.md) and about his second coming in [13:24–27](../13/24.md) and [13:32–37](../13/32.md)\n\nSince Christians disagree over when Jesus is speaking about which topic, if possible format your translation so that several interpretations are possible.\n\n## Special Concepts in this Chapter\n\n### The destruction of the temple\n\nThe temple in Jerusalem was a very impressive, large building. Despite that, Jesus predicted that it would be destroyed within the lifetime of those who heard him. In fact, about 40 years later, a Roman army conquered Jerusalem and destroyed the temple.\n\n### The Son of Man coming on the clouds of heaven\n\nIn [13:26](../13/26.md), Jesus indicates that he, the Son of Man, will “come” in clouds. However, he does not indicate the location to which he will “come.” Christians debate whether Jesus is describing his return to earth or his enthronement in heaven. If possible, your translation should allow for both possibilities. See the notes on this verse for translation options.\n\n### “This generation” in [13:30](../13/30.md)\n\nIn [13:30](../13/30.md), Jesus says that what he has described will happen before “this generation” passes away. Many interpretations have been proposed for the group of people to which “this generation” refers:\n\n1. The people who were alive while Jesus was speaking these words\n2. The people who would be alive when the signs of the end began\n3. Christians throughout history\n4. Jewish people in general throughout history\n5. Humans in general\n\nSince the word that Jesus uses primarily refers to people who are alive at the same time, if possible use a word or phrase that refers to such a group of people. If it would be helpful for your readers, you could include some interpretations of the word in a footnote.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear when Jesus is teaching four of his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verse 13. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 13:1 cb77 rc://*/ta/man/translate/figs-synecdoche αὐτοῦ 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples,” 13:1 ltyd rc://*/ta/man/translate/figs-go ἐκπορευομένου 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “coming out” 13:1 rrv1 rc://*/ta/man/translate/figs-synecdoche ἱεροῦ 1 Here Mark means that Jesus left the **temple** area. He does not mean that Jesus was in the most sacred parts of the temple building. If it would be helpful in your language, you could make that idea more explicit. See you translated this word in [11:11](../11/11.md). Alternate translation: “temple courtyard”\n @@ -2368,9 +2369,9 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 13:6 cee7 rc://*/ta/man/translate/figs-quotesinquotes λέγοντες, ὅτι ἐγώ εἰμι, καὶ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “saying that they are him, and” 13:6 wv12 rc://*/ta/man/translate/figs-explicit ἐγώ εἰμι 1 The implication is that these people are claiming to be the Messiah. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I am the Christ” 13:6 h7fs rc://*/ta/man/translate/figs-metaphor πολλοὺς πλανήσουσιν 1 See how you translated the similar expression in [13:5](../13/05.md). Alternate translation: “they will cause many to believe what is wrong” -13:7 fl5h rc://*/ta/man/translate/figs-explicit πολέμους καὶ ἀκοὰς πολέμων 1 The phrase **wars and rumors of wars** could mean: (1) reports of wars that are currently happening and reports of wars that might happen in the future. Alternate translation: “of wars that are happening and rumors about wars that might happen” (2) reports of wars that are already taking place near by and reports of wars that are happening in distant places. Alternate translation: “reports of wars that are close by and of wars that are far away” +13:7 fl5h rc://*/ta/man/translate/figs-explicit πολέμους καὶ ἀκοὰς πολέμων 1 The phrase **wars and rumors of wars** could mean: (1) reports of wars that are currently happening and reports of wars that might happen in the future. Alternate translation: “of wars that are happening and rumors about wars that might happen” (2) reports of wars that are already taking place nearby and reports of wars that are happening in distant places. Alternate translation: “reports of wars that are close by and of wars that are far away” 13:7 eujo rc://*/ta/man/translate/figs-activepassive μὴ θροεῖσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the **wars** and **rumors of wars**. Alternate translation: “do not let those things trouble you” -13:7 xp8a rc://*/ta/man/translate/figs-explicit δεῖ γενέσθαι 1 Here Jesus means that God has planned these things and they will not change. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “God has chosen that these things will happen” +13:7 xp8a rc://*/ta/man/translate/figs-explicit δεῖ γενέσθαι 1 Here Jesus means that God has planned these things, and they will not change. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “God has chosen that these things will happen” 13:7 d1k9 rc://*/ta/man/translate/figs-explicit οὔπω τὸ τέλος 1 Here Jesus could be speaking about: (1) the **end** of the temple, which Jesus had predicted in [13:2](../13/02.md). Alternate translation: “the end of the temple is not yet” or “what I have predicted will not yet happen” (2) the **end** of the age, which he will say more about later in his teaching. Alternate translation: “the end of the world is not yet” or “it is not yet the moment in the future when the current way of doing things will cease” 13:8 a4rl rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of what is going to happen. If it would be helpful in your language, you could use a word or phrase that introduces a further explanation, or you could leave **For** untranslated. Alternate translation: “Even more,” 13:8 ydrb rc://*/ta/man/translate/figs-parallelism ἐγερθήσεται & ἔθνος ἐπ’ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternatively, you could combine the two phrases. Alternate translation: “nation will rise against nation, yes, kingdom against kingdom” or “nation and kingdom rise against nation and kingdom” @@ -2391,7 +2392,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 13:9 ht5u rc://*/ta/man/translate/figs-explicit ἕνεκεν ἐμοῦ 1 Here Jesus means that these things will happen because the disciples are connected with Jesus. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “because of me” or “because you follow me” 13:9 qq6r rc://*/ta/man/translate/grammar-connect-logic-goal εἰς μαρτύριον 1 Here, the phrase **for a testimony** could introduce: (1) the purpose for which God allows the disciples to **be made to stand before governors and kings**. Alternate translation: “and that way you can give testimony” (2) the result of the disciples being **made to stand before governors and kings**. Alternate translation: “and as a result you will give testimony”\n 13:9 v23p rc://*/ta/man/translate/figs-abstractnouns εἰς μαρτύριον 1 If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. Make sure that your translation matches the option you chose in the previous note. Alternate translation: “which will happen so that you can testify” or “and as a result you will testify” -13:9 y6p6 rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** refers to the **governors** and **kings** mentioned in this verse. If it would be helpful in your language, you could refer to them more explicitly. Alternate translation: “to those governors and kingds” +13:9 y6p6 rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** refers to the **governors** and **kings** mentioned in this verse. If it would be helpful in your language, you could refer to them more explicitly. Alternate translation: “to those governors and kings” 13:10 e6ad rc://*/ta/man/translate/figs-explicit πρῶτον 1 Here Jesus implies that what he describes in this verse will happen before the “end” he referred to in [13:7](../13/07.md). As in [13:7](../13/07.md), here Jesus could be referring to: (1) the end of the temple, which Jesus had predicted in [13:2](../13/02.md). Alternate translation: “before the end of the temple” or “before what I have predicted about the temple happens” (2) the end of the age, which he will say more about later in his teaching. Alternate translation: “before the end of the world” or “before the current way of doing things ceases”\n 13:10 ruk9 rc://*/ta/man/translate/translate-ordinal πρῶτον 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Make sure that your translation fits with the interpretation you chose in the previous note. Alternate translation: “prior to what I have predicted” or “prior to the end” 13:10 sfjc rc://*/ta/man/translate/figs-activepassive κηρυχθῆναι τὸ εὐαγγέλιον 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that believers will be the ones who proclaim the gospel. Alternate translation: “believers to proclaim the gospel” or “people to proclaim the gospel” @@ -2491,7 +2492,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 13:25 hge7 rc://*/ta/man/translate/figs-parallelism αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς 1 Here, the phrase **the powers in the heavens** could refer to: (1) powerful spiritual beings that dwell **in the heavens**. Alternate translation: “the powerful beings in the heavens” (2) the heavenly bodies, including the sun, moon, and stars. Alternate translation: “the sun, moon, and stars” 13:26 kl95 rc://*/ta/man/translate/writing-pronouns ὄψονται 1 The pronoun **they** refers to people in general. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “men and women will see” 13:26-27 a130 rc://*/ta/man/translate/figs-123person τὸν Υἱὸν τοῦ Ἀνθρώπου & ἀποστελεῖ & ἐπισυνάξει & αὐτοῦ 1 Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “me, who am the Son of Man, … I will send … I will gather together my” -13:26 nlo7 rc://*/ta/man/translate/figs-extrainfo ἐρχόμενον 1 Christians debate exactly what it means in this verse for the the Son of Man to be **coming**. Some think he is **coming** to God’s heavenly throne room. Others think he is **coming** back to earth. If possible, use a form that does not explicitly state where he is coming. Alternate translation: “traveling” or “going” +13:26 nlo7 rc://*/ta/man/translate/figs-extrainfo ἐρχόμενον 1 Christians debate exactly what it means in this verse for the Son of Man to be **coming**. Some think he is **coming** to God’s heavenly throne room. Others think he is **coming** back to earth. If possible, use a form that does not explicitly state where he is coming. Alternate translation: “traveling” or “going” 13:26 h4z1 rc://*/ta/man/translate/figs-abstractnouns μετὰ δυνάμεως πολλῆς καὶ δόξης 1 If your language does not use abstract nouns for the ideas of **power** and **glory**, you could express the same ideas in another way. Alternate translation: “as someone who is very powerful and glorious” or “very powerfully and gloriously” 13:27 nsyo rc://*/ta/man/translate/figs-explicit ἐπισυνάξει 1 Here Jesus implies that the Son of Man will cause the angels to **gather together** his elect. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he will have them gather together” or “he will command them to gather together” 13:27 a1z2 rc://*/ta/man/translate/figs-nominaladj τοὺς ἐκλεκτοὺς αὐτοῦ 1 Jesus is using the adjective **elect** as a noun to mean elect people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. See how you translated this word in [13:20](../13/20.md). Alternate translation: “his elect people” or “the people whom he has elected” @@ -2500,7 +2501,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 13:27 aqk4 rc://*/ta/man/translate/figs-idiom ἀπ’ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ 1 Here, the phrase **the end of the earth to the end of heaven** refers to the parts of the world that are the farthest away. Jesus means that the elect will be gathered from every place, no matter how far away. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “from the nearest to the farthest places” or “from even the farthest places” 13:28 rt1o rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that Jesus wants to speak about. If it would be helpful in your language, you could use a word or phrase that introduces the next idea, or you could leave **Now** untranslated. Alternate translation: “Next,” 13:28 c99s rc://*/ta/man/translate/figs-parables ἀπὸ & τῆς συκῆς, μάθετε τὴν παραβολήν 1 To teach the disciples, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “learn from this illustration concerning the fig tree” -13:28 u8ha rc://*/ta/man/translate/figs-genericnoun τῆς συκῆς & ἤδη ὁ κλάδος αὐτῆς ἁπαλὸς γένηται, καὶ ἐκφύῃ τὰ φύλλα 1 The phrase **fig tree** represents fig trees in general, not one particular fig tree. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “fig trees … their branches already become tender and they put out leaves” +13:28 u8ha rc://*/ta/man/translate/figs-genericnoun τῆς συκῆς & ἤδη ὁ κλάδος αὐτῆς ἁπαλὸς γένηται, καὶ ἐκφύῃ τὰ φύλλα 1 The phrase **fig tree** represents fig trees in general, not one particular fig tree. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “fig trees … their branches already become tender, and they put out leaves” 13:28 ti6e ἤδη ὁ κλάδος αὐτῆς ἁπαλὸς γένηται 1 Here, the clause **its branch already becomes tender** means that **the fig tree** has begun to grow new branches, which are **tender** when they are new. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “it grows new twigs” or “it sprouts fresh branches” 13:28 z417 rc://*/ta/man/translate/translate-unknown τὸ θέρος 1 In the location to which Jesus is referring, **summer** is the time of year when trees and plants grow and produce fruit. If it would be helpful in your language, you could use a term for a season in which plants and trees grow. Alternate translation: “the time for things to grow” or “the hot season”\n 13:29 q53b rc://*/ta/man/translate/figs-explicit ταῦτα 1 Here, the phrase all these things refers back to what Jesus has described in [13:5–23](../13/05.md) or perhaps [13:5–27](../13/05.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the things I have told you about” @@ -2536,7 +2537,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 13:34 g7j1 rc://*/ta/man/translate/figs-explicit γρηγορῇ 1 Here Jesus implies that the man who owned the house **commanded the doorkeeper** to **stay alert** in general but especially to be ready for when he returned and wanted to enter into his house. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he should stay alert for him to come back” or “he should stay alert for his return home” 13:35 z7wi rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **therefore** indicates that Jesus is about to tell his disciples how to apply the story he told in the previous verse. Use a natural form in your language for introducing an application. Alternate translation: “as a result” of “and so” 13:35 c96l rc://*/ta/man/translate/grammar-connect-logic-result γρηγορεῖτε & οὐκ οἴδατε γὰρ, πότε ὁ κύριος τῆς οἰκίας ἔρχεται, ἢ ὀψὲ, ἢ μεσονύκτιον, ἢ ἀλεκτοροφωνίας, ἢ πρωΐ 1 If it would be more natural in your language, you could reverse the order of these clauses, since the last clauses give the reason for the result that the first clause describes. Alternate translation: “because you do not know when the lord of the house is coming—whether evening or midnight or at rooster crowing or at morning—stay alert” -13:35-36 gx23 rc://*/ta/man/translate/figs-123person ὁ κύριος τῆς οἰκίας ἔρχεται & εὕρῃ 1 Jesus is speaking about himself in the third person. If this would not be natural in your language, you could use the first person form. Alternate translation: “I, the lord of the house, am coming … I might find” +13:35-36 gx23 rc://*/ta/man/translate/figs-123person ὁ κύριος τῆς οἰκίας ἔρχεται & εὕρῃ 1 Jesus is speaking about himself in the third person. If this would not be natural in your language, you could use the first-person form. Alternate translation: “I, the lord of the house, am coming … I might find” 13:35 k2yy rc://*/ta/man/translate/figs-explicit ὁ κύριος τῆς οἰκίας ἔρχεται 1 Here Jesus identifies himself with the man from the parable he just told. This man owned the **house** and left on a journey. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I am coming, just as the servants did not know when the lord of the house was coming” 13:35 s8j9 rc://*/ta/man/translate/translate-unknown ἀλεκτοροφωνίας 1 A **rooster** is a large bird, a male chicken, which often calls out with a loud sound around the time the sun comes up. If your readers would not be familiar with this bird, you could use the name of a bird in your area that calls out or sings just before dawn, or you could use a general expression. Alternate translation: “when the birds begin to sing” 13:35 v6it rc://*/ta/man/translate/figs-metonymy ἀλεκτοροφωνίας 1 In Jesus’ culture, people referred to the period of the night soon before the sun rose as the time of **rooster crowing**. If it would be helpful in your language, you could use a different word or phrase that refers to the hours before dawn. Alternate translation: “before dawn” or “in the hours before the sunrise” @@ -2544,9 +2545,9 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 13:36 mh8t rc://*/ta/man/translate/figs-metaphor καθεύδοντας 1 Here Jesus speaks of people who are not ready for his return as if they were **sleeping**. If it would be helpful in your language, you could use a comparable metaphor or state the meaning plainly. Alternate translation: “like someone who is asleep” or “unprepared for his return” or “not being watchful” 13:37 wmic rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a further development of what Jesus has been saying. If it would be helpful in your language, you could use a word or phrase that introduces a development in what someone is saying, or you could leave **But** untranslated. Alternate translation: “Indeed,” 13:37 rbkd rc://*/ta/man/translate/figs-nominaladj πᾶσιν 1 Jesus is using the adjective **all** as a noun to mean all people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “to every person” or “all men and women” -14:intro uk36 0 # Mark 14 General Notes\n\n## Structure and Formatting\n\n5. The death of Christ and the empty tomb (14:1–16:8)\n * The chief priests and scribes plan to kill Jesus (14:1–2)\n * A woman anoints Jesus (14:3–9)\n * Judas agrees to hand Jesus over (14:10–11)\n * Jesus’ last meal with his disciples (14:12–25)\n * Jesus predicts that his disciples will deny him (14:26–31)\n * Jesus prays in Gethsemane (14:32–42)\n * Judas hands Jesus over, and the disciples flee (26:43–52)\n * Jesus’ trial before the Jewish council (14:53–65)\n * Peter denies Jesus three times (14:66–72)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [14:27](../14/27.md), which is a quote from [Zechariah 13:7](../zec/13/07.md).\n\n## Special Concepts in this Chapter\n\n### Perfumed oil\n\nIn [14:3–9](../14/03.md), a woman anoints Jesus with perfumed oil. The kind that the woman uses was very expensive. People would use these oils to make themselves look and smell good. Also, they used oils to anoint corpses before they buried them, possibly to keep them from smelling. In this story, the woman uses the oil to honor Jesus, and Jesus also interprets it as a preparation for his burial. Make sure that your readers understand what anointing with this kind of oil means. (See: [[rc://*/tw/dict/bible/other/oil]])\n\n### Denying Jesus\n\nThroughout this chapter, Jesus and his disciples speak about “denying” Jesus. If a disciple denies Jesus, the disciple claims to have no connection with Jesus, neither knowing nor following him. Consider how you might naturally express this idea in your language.\n\n### Jesus’ trial before the Jewish council\n\nIn [14:53–65](../14/53.md), Mark narrates Jesus’ trial before the Jewish council. Since Jerusalem was governed by the Roman empire, the Roman governor, Pilate, was the only one who could actually have someone executed. So, the Jewish council needed to find evidence against Jesus that proved that he did something for which the Roman governor would execute him. This trial, then, was a preliminary step. They first needed to find good evidence to condemn Jesus, and then they needed to present evidence to the Roman governor that would lead to him executing Jesus. While you should not explain all these details in your translation, make sure that your translation does fit with this general idea.\n\n### The Son of Man coming on the clouds of heaven\n\nIn [14:62](../14/62.md), Jesus indicates that he, the Son of Man, will “come” on the clouds of heaven. However, he does not indicate the location to which he will “come.” Christians debate whether Jesus is describing his return to earth or his enthronement in heaven. If possible, your translation should allow for both possibilities. See the notes on this verse for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Body and bread, blood and cup\n\nIn [14:22–25](../14/22.md), Jesus identifies bread as “my body” and wine in a cup as “my blood of the covenant.” These statements can be understood in at least three primary ways: (1) the bread and wine somehow become Jesus’ body and blood; (2) Jesus’ body and blood are present, physically or spiritually, in the bread and wine; or (3) the bread and wine memorialize or symbolize Jesus’ body and blood. Christians are divided on this question, and statements that link body and blood to bread and wine are very significant in the Bible and in Christian teaching. For these reasons, it is best to preserve these statements without expressing them as similes or in another nonfigurative way. If you must express them in another way, see the notes on [14:22–25](../14/22.md) for translation possibilities. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 13, 17, 27, 30, 32, 33, 34, 37, 41, 43, 45, 51, 53, 61, 63, 66, 67. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Abba, Father\n\nIn [14:36](../14/36.md), Mark indicates that Jesus says “Abba, Father” when he prays. “Abba” is an Aramaic word that the Jews used to speak to their fathers. Mark writes it as it sounds. The word that follows, which is the word for “father” in Greek, could be Mark’s explanation of what “Abba” means. On the other hand, Jesus might have used this Greek word in his prayer. If possible, spell out “Abba” as it sounds in your language and then use the word you use to translate “Father” when it refers to God. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Judas’ kiss for Jesus\n\nIn [14:44–45](../14/44.md), Mark describes how Judas kissed Jesus so the soldiers would know whom to arrest. In this culture, when men greeted other men who were family or friends, they would kiss them, probably on one cheek or on both cheeks. If men would not greet each other with a kiss in your culture, you could explain the purpose of the kiss, or you could translate the expression in a more general way. See the notes on these verses for translation options. (See: [[rc://*/tw/dict/bible/other/kiss]])\n +14:intro uk36 0 # Mark 14 General Notes\n\n## Structure and Formatting\n\n7. Jesus’ last days and death (14:1–15:47)\n * The chief priests and scribes plan to kill Jesus (14:1–2)\n * A woman anoints Jesus (14:3–9)\n * Judas agrees to hand Jesus over (14:10–11)\n * Jesus’ last meal with his disciples (14:12–25)\n * Jesus predicts that his disciples will deny him (14:26–31)\n * Jesus prays in Gethsemane (14:32–42)\n * Judas hands Jesus over, and the disciples flee (26:43–52)\n * Jesus’ trial before the Jewish council (14:53–65)\n * Peter denies Jesus three times (14:66–72)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [14:27](../14/27.md), which is a quote from [Zechariah 13:7](../zec/13/07.md).\n\n## Special Concepts in this Chapter\n\n### Perfumed oil\n\nIn [14:3–9](../14/03.md), a woman anoints Jesus with perfumed oil. The kind that the woman uses was very expensive. People would use these oils to make themselves look and smell good. Also, they used oils to anoint corpses before they buried them, possibly to keep them from smelling. In this story, the woman uses the oil to honor Jesus, and Jesus also interprets it as a preparation for his burial. Make sure that your readers understand what anointing with this kind of oil means. (See: [[rc://*/tw/dict/bible/other/oil]])\n\n### Denying Jesus\n\nThroughout this chapter, Jesus and his disciples speak about “denying” Jesus. If a disciple denies Jesus, the disciple claims to have no connection with Jesus, neither knowing nor following him. Consider how you might naturally express this idea in your language.\n\n### Jesus’ trial before the Jewish council\n\nIn [14:53–65](../14/53.md), Mark narrates Jesus’ trial before the Jewish council. Since Jerusalem was governed by the Roman empire, the Roman governor, Pilate, was the only one who could actually have someone executed. So, the Jewish council needed to find evidence against Jesus that proved that he did something for which the Roman governor would execute him. This trial, then, was a preliminary step. They first needed to find good evidence to condemn Jesus, and then they needed to present evidence to the Roman governor that would lead to him executing Jesus. While you should not explain all these details in your translation, make sure that your translation does fit with this general idea.\n\n### The Son of Man coming on the clouds of heaven\n\nIn [14:62](../14/62.md), Jesus indicates that he, the Son of Man, will “come” on the clouds of heaven. However, he does not indicate the location to which he will “come.” Christians debate whether Jesus is describing his return to earth or his enthronement in heaven. If possible, your translation should allow for both possibilities. See the notes on this verse for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Body and bread, blood and cup\n\nIn [14:22–25](../14/22.md), Jesus identifies bread as “my body” and wine in a cup as “my blood of the covenant.” These statements can be understood in at least three primary ways: (1) the bread and wine somehow become Jesus’ body and blood; (2) Jesus’ body and blood are present, physically or spiritually, in the bread and wine; or (3) the bread and wine memorialize or symbolize Jesus’ body and blood. Christians are divided on this question, and statements that link body and blood to bread and wine are very significant in the Bible and in Christian teaching. For these reasons, it is best to preserve these statements without expressing them as similes or in another nonfigurative way. If you must express them in another way, see the notes on [14:22–25](../14/22.md) for translation possibilities. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 13, 17, 27, 30, 32, 33, 34, 37, 41, 43, 45, 51, 53, 61, 63, 66, 67. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Abba, Father\n\nIn [14:36](../14/36.md), Mark indicates that Jesus says “Abba, Father” when he prays. “Abba” is an Aramaic word that the Jews used to speak to their fathers. Mark writes it as it sounds. The word that follows, which is the word for “father” in Greek, could be Mark’s explanation of what “Abba” means. On the other hand, Jesus might have used this Greek word in his prayer. If possible, spell out “Abba” as it sounds in your language and then use the word you use to translate “Father” when it refers to God. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Judas’ kiss for Jesus\n\nIn [14:44–45](../14/44.md), Mark describes how Judas kissed Jesus so the soldiers would know whom to arrest. In this culture, when men greeted other men who were family or friends, they would kiss them, probably on one cheek or on both cheeks. If men would not greet each other with a kiss in your culture, you could explain the purpose of the kiss, or you could translate the expression in a more general way. See the notes on these verses for translation options. (See: [[rc://*/tw/dict/bible/other/kiss]])\n 14:1 hwb4 rc://*/ta/man/translate/writing-background δὲ 1 Mark uses the word **Now** to introduce background information that will help readers understand what happens next in the story. Use a natural way in your language for introducing background information. Alternate translation: “Meanwhile,” -14:1 xa8f rc://*/ta/man/translate/figs-explicit τὸ Πάσχα καὶ τὰ Ἄζυμα 1 Here Mark’s readers would have known that **the Passover** was a festival that took place on the first day of the week-long celebration named **the Festival of Unleavened Bread**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the first day of the Festival of Unleavened Bread, the Passover,” or “the Passover, the first day of hte Festival of Unleavened Bread,” +14:1 xa8f rc://*/ta/man/translate/figs-explicit τὸ Πάσχα καὶ τὰ Ἄζυμα 1 Here Mark’s readers would have known that **the Passover** was a festival that took place on the first day of the week-long celebration named **the Festival of Unleavened Bread**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the first day of the Festival of Unleavened Bread, the Passover,” or “the Passover, the first day of the Festival of Unleavened Bread,” 14:1 ve8f rc://*/ta/man/translate/figs-abstractnouns ἐν δόλῳ 1 If your language does not use an abstract noun for the idea of **deceit**, you could express the same idea in another way. Alternate translation: “deceitfully” or “cleverly” 14:1 qtym rc://*/ta/man/translate/figs-explicit ἀποκτείνωσιν 1 Here Mark implies that the chief priests and elders would have other people **kill** Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they might have him killed” 14:2 d5oz rc://*/ta/man/translate/grammar-connect-logic-result γάρ 1 Here, the word **For** introduces a reason why the chief priests and scribes wanted to seize Jesus “by deceit.” If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for something, or you could leave **For** untranslated. Alternate translation: “They were seeking a way to do this by deceit because” or “Here is why they needed to be deceptive:” @@ -2563,7 +2564,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:3 s5v0 rc://*/ta/man/translate/writing-participants ἦλθεν γυνὴ ἔχουσα ἀλάβαστρον μύρου, νάρδου πιστικῆς πολυτελοῦς 1 Here Mark introduces a woman into the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “there was a woman who had an alabaster jar of very precious perfumed oil of pure nard. She came to Jesus” 14:3 pkwr rc://*/ta/man/translate/figs-possession ἀλάβαστρον μύρου, νάρδου πιστικῆς πολυτελοῦς 1 Mark is using the possessive form to describe **an alabaster jar** that is filled with **very precious perfumed oil**, which he identifies as **pure nard**. If it would be helpful in your language, you could express the ideas in another way. Alternate translation: “an alabaster jar full of very precious perfumed oil, specifically nard” 14:3 nl8f rc://*/ta/man/translate/translate-unknown ἀλάβαστρον 1 The word **alabaster** is the name of a soft, white stone. People stored precious and valuable items in jars made from alabaster. If your readers would not be familiar with this type of stone, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a white stone jar” -14:3 hk2p rc://*/ta/man/translate/translate-unknown μύρου & πολυτελοῦς 1 This **oil** had fragrant additives. To make a themselves have a nice smell, people would rub the oil on themselves or sprinkle their clothing with it. Mark indicates that this was particularly **precious** oil. If your readers would not be familiar with this type of oil, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “of very precious oil with perfume in it” +14:3 hk2p rc://*/ta/man/translate/translate-unknown μύρου & πολυτελοῦς 1 This **oil** had fragrant additives. To make themselves have a nice smell, people would rub the oil on themselves or sprinkle their clothing with it. Mark indicates that this was particularly **precious** oil. If your readers would not be familiar with this type of oil, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “of very precious oil with perfume in it” 14:3 yb3w πολυτελοῦς 1 Alternate translation: “very expensive” 14:3 fqa9 rc://*/ta/man/translate/translate-unknown νάρδου πιστικῆς 1 Here Mark indicates that the **oil** was made from the roots of a **nard** plant, which is sometimes called “spikenard.” If your readers would not be familiar with **nard** plants, you could use a descriptive phrase or a more general expression. Alternate translation: “of pure extract from spikenard roots” or “made only from plant roots” 14:4 cuof rc://*/ta/man/translate/grammar-connect-words-phrases δέ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” @@ -2599,7 +2600,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:10 z71f rc://*/ta/man/translate/figs-explicit ἵνα αὐτὸν παραδοῖ αὐτοῖς 1 **Judas** did not hand Jesus over to the **chief priests** yet. Rather, he went to make arrangements with them about doing that. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “so that he might arrange with them how he would hand him over to them” or “so that he might offer to hand him over to them” 14:11 kzk1 rc://*/ta/man/translate/figs-explicit ἀκούσαντες 1 Here Mark implies that the chief priests **heard** that Judas wanted to hand Jesus over. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having heard that Judas Iscariot wanted to betray Jesus to them” 14:11 f7ek rc://*/ta/man/translate/figs-explicit ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι 1 Here Mark implies that the chief priests **promised to give him silver** if he handed Jesus over to them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “promised to give him silver if he handed Jesus over to them” -14:11 m4il rc://*/ta/man/translate/figs-metonymy ἀργύριον 1 Here, **silver** represents coins made out of silver. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “silver coins” +14:11 m4il rc://*/ta/man/translate/figs-metonymy ἀργύριον 1 Here, **silver** represents coins made from silver. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “silver coins” 14:12 uhvr rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” 14:12 dby4 rc://*/ta/man/translate/translate-ordinal τῇ πρώτῃ 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “on day one” 14:12 r9my rc://*/ta/man/translate/writing-pronouns ἔθυον 1 The pronoun **they** refers to Jewish people in general. If this is not clear for your readers, you could use a word or phrase that refers to Jewish people in general. Alternate translation: “Jewish people were sacrificing” @@ -2770,7 +2771,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:47 msfy rc://*/ta/man/translate/grammar-connect-words-phrases δέ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “After that,” 14:47 m6b9 rc://*/ta/man/translate/writing-participants εἷς & τις τῶν παρεστηκότων 1 Mark uses this phrase to bring one of the characters in the story into the center of the action, but he does not identify the person by name. John indicates in his Gospel that it was Peter, but since Mark does not name him here, it would not be appropriate to use his name in your translation. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a certain man who was standing nearby came forward and” 14:48 gv6e rc://*/ta/man/translate/figs-explicit ἀποκριθεὶς 1 Here, the word **answering** indicates that Jesus was responding to what had happened. He was not answering a question. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in response to what had happened” -14:48 eq25 rc://*/ta/man/translate/figs-rquestion ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συνλαβεῖν με? 1 Jesus is using the question form to rebuke the the people who were arresting him for how they were acting. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “It was not necessary for you to come out as against a robber, bringing swords and clubs to seize me.” or “There was no reason for you to come out with swords and clubs to seize me, as if I were a robber!” +14:48 eq25 rc://*/ta/man/translate/figs-rquestion ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συνλαβεῖν με? 1 Jesus is using the question form to rebuke the people who were arresting him for how they were acting. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “It was not necessary for you to come out as against a robber, bringing swords and clubs to seize me.” or “There was no reason for you to come out with swords and clubs to seize me, as if I were a robber!” 14:48 umtm rc://*/ta/man/translate/figs-simile ὡς ἐπὶ λῃστὴν 1 Jesus is saying that the crowds are acting like he is a dangerous **robber** because they have come to arrest him with many weapons. If it would be helpful in your language, you could state that explicitly. Alternate translation: “As you arm yourselves to seize a robber,” or “As if I were a bandit who needed to be subdued with force” 14:48 djp0 rc://*/ta/man/translate/figs-go ἐξήλθατε 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “have you gone out” 14:48 gb9g rc://*/ta/man/translate/translate-unknown ξύλων 1 See how you translated clubs in [14:43](../14/43.md). Alternate translation: “sticks for hitting people” @@ -2780,7 +2781,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:49 d8wh rc://*/ta/man/translate/figs-activepassive πληρωθῶσιν αἱ Γραφαί 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “it might fulfill the Scriptures” 14:50 gqz8 rc://*/ta/man/translate/figs-nominaladj ἔφυγον πάντες 1 Mark is using the adjective **all** as a noun to mean all the disciples. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “all of the disciples fled” 14:51 dd3h rc://*/ta/man/translate/writing-participants νεανίσκος τις συνηκολούθει αὐτῷ, περιβεβλημένος σινδόνα ἐπὶ γυμνοῦ 1 Here Mark introduces **a certain young man** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a certain young man was there with Jesus. He was wearing a linen garment over his naked body” -14:51 y5yt rc://*/ta/man/translate/translate-unknown σινδόνα 1 The term **linen** refers to a high quality cloth made from the fibers of the flax plant. If your readers would be unfamiliar with **linen**, you could use a general expression. Alternate translation: “a garment made of fine cloth” +14:51 y5yt rc://*/ta/man/translate/translate-unknown σινδόνα 1 The term **linen** refers to a high-quality cloth made from the fibers of the flax plant. If your readers would be unfamiliar with **linen**, you could use a general expression. Alternate translation: “a garment made of fine cloth” 14:51 glq9 rc://*/ta/man/translate/figs-explicit ἐπὶ γυμνοῦ 1 Here Mark implies that the young man was not wearing anything except for the **linen garment**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “and nothing else” 14:51 nag4 rc://*/ta/man/translate/figs-explicit κρατοῦσιν αὐτόν 1 Here Mark implies that the men who arrested Jesus seized this young man by his **garment**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the men seize him by his garment” 14:52 c4vt rc://*/ta/man/translate/figs-explicit καταλιπὼν τὴν σινδόνα 1 Here Mark implies that the young man, when the crowd seized his garment to arrest him, slipped out of it and left it behind. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “letting go of his linen garment and leaving it behind” @@ -2880,7 +2881,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:72 trxc πρὶν ἀλέκτορα φωνῆσαι δὶς, τρίς με ἀπαρνήσῃ 1 This clause is basically identical to what Jesus said in [14:30](../14/30.md), so express the idea as you did there. 14:72 ocer rc://*/ta/man/translate/figs-yousingular ἀπαρνήσῃ 1 Because Jesus spoke these words to Peter, the word **you** is singular. 14:72 zr4p rc://*/ta/man/translate/figs-idiom ἐπιβαλὼν, ἔκλαιεν 1 The word translated as **having broken down** could indicate that: (1) Peter became overwhelmed with grief and lost control of his emotions. Alternate translation: “having become overwhelmed with grief, he was weeping” or “having lost control of his emotions, he was weeping” (2) Peter was thinking about what had happened. Alternate translation: “having reflected on what had happened, he was weeping” or “having thought about what he had just done, he was weeping” (3) Peter fell down on the ground because of how upset he was. Alternate translation: “having cast himself on the ground, he was weeping” or “having fallen down, he was weeping” (4) Peter began to weep. Alternate translation: “he began weeping” -15:intro d823 0 # Mark 15 General Notes\n\n## Structure and Formatting\n\n5. The death of Christ and the empty tomb (14:1–16:8)\n * Jesus’ trial before Pilate (15:1–15)\n * Jesus is crucified (15:16–41)\n * The soldiers mock Jesus (15:16–20)\n * Jesus is crucified, and people mock him (15:21–32)\n * Jesus dies (15:33–41)\n * Joseph of Arimathea buries Jesus’ body (15:42–47)\n\n## Special Concepts in this Chapter\n\n### Golgotha\n\nAs Mark indicates in [15:22](../15/22.md), “Golgotha” means “Place of a Skull.” The reason why this place was called Place of a Skull is not known. It could have been named this because the appearance of this place resembled a skull. Or, it could have been named this because it was the site of so many executions, in which case the word “Skull” is being used as metonymy to refer to death. Because the reason that this location was called Place of a Skull is unknown, you should translate this phrase in a way that allows for either meaning, as modeled by the ULT and UST.\n\n### The drinks that people offered to Jesus\n\nIn [15:23](../15/23.md), some people offer Jesus “wine having been mixed with myrrh.” In [15:36](../15/36.md), someone offers Jesus “vinegar.” In both cases, scholars debate whether people offered these drinks to help Jesus by easing the pain or quenching his thirst or whether they offered these drinks to torment Jesus by giving him a bad-tasting drink or to mock him. Since it is not obvious what the purpose of the drinks was, if possible express the idea in such a way that your readers could draw either conclusion. If it would be helpful for your readers, you could include some extra information in a footnote. See the notes on these verses for translation options.\n\n### Calling Elijah\n\nIn [15:34](../15/34.md), Jesus calls out “Eloi, Eloi,” which is how Jesus said “My God, my God” in his language. Some of the people standing there misheard him and thought that he was calling out to “Elijah,” a prophet with a name that sounds like “Eloi.” There is a story about this Elijah in [2 Kings 2:11–12](../2ki/02/11.md), where God takes him into heaven. So, some people believed that Elijah did not die and would someday return. The people who thought Jesus was calling to Elijah thought that he was asking Elijah to return and rescue him. If your readers would not understand why the people standing near Jesus speak about Elijah, you could include some extra information in your translation or include this information in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The curtain of the temple tearing from top to bottom\n\nThe “curtain” to which Mark refers in [15:38](../15/38.md) could be either the curtain that separated the Most Holy Place from the rest of the temple, or it could be the curtain that separated the Holy Place from the rest of the temple area. Mark indicates that this curtain tore from the top to the bottom, which means that a person did not do it. Christians debate what the tearing of this curtain might have symbolized. There are at least three major options:\n\n1. the tearing of the curtain could indicate that access to God is now available to everyone.\n2. the tearing of the curtain could indicate that God is going to destroy the temple.\n3. the tearing of the curtain could indicate that God is revealing something.\n\nSince Mark does not explain what the tearing of the curtain means, you should not explain it in your translation. However, if it would be helpful for your readers, you could include what it might mean in a footnote.\n\n### The tomb\n\nThe tomb in which Jesus was buried ([15:46](../15/46.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was a large hole or room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nIn this chapter, people mock Jesus several times. First, in [15:16–19](../15/16.md), the soldiers pretend like Jesus is a king. They give him a purple robe, a crown of thorns, and they pretend to greet him and honor him as a king. They do not actually believe that Jesus is a king, so they are doing these things sarcastically to make fun of Jesus. Second, in [15:29–32](../15/29.md), people walking by and the Jewish leaders tell Jesus to save himself and to come down from the cross. They do not actually believe that he can do these things, so they are speaking sarcastically to make fun of Jesus. Make sure that it is clear in your translation that these are sarcastic actions done to make fun of Jesus. See the notes on these verses for translation options. (See: [[rc:///ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear when people are speaking to Jesus. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 16, 17, 20, 21, 22, and 27. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Eloi, Eloi, lema sabachthani?\n\nIn [15:34](../15/34.md), Mark spells out the sounds of the words that Jesus spoke in his own language, which in this case could have been Aramaic or Hebrew. Either way, Mark translates the words later on in the verse as “My God, my God, why did you forsake me?” You can express the idea as Mark did by spelling out how the words sound and then translating their meaning in your language. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Verse 28\n\nMany of the earliest manuscripts do not include anything for [15:28](../15/28.md). A few early manuscripts and many later manuscripts include the following words: “And the scripture was fulfilled that says, ‘And he was counted with lawless ones.’” Since a similar sentence appears in [Luke 22:37](../luk/22/37.md), it is likely that people who copied the manuscripts accidentally or intentionally added these words here in Mark. Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n +15:intro d823 0 # Mark 15 General Notes\n\n## Structure and Formatting\n\n7. Jesus’ last days and death (14:1–15:47)\n * Jesus’ trial before Pilate (15:1–15)\n * Jesus is crucified (15:16–41)\n * The soldiers mock Jesus (15:16–20)\n * Jesus is crucified, and people mock him (15:21–32)\n * Jesus dies (15:33–41)\n * Joseph of Arimathea buries Jesus’ body (15:42–47)\n\n## Special Concepts in this Chapter\n\n### Golgotha\n\nAs Mark indicates in [15:22](../15/22.md), “Golgotha” means “Place of a Skull.” The reason why this place was called Place of a Skull is not known. It could have been named this because the appearance of this place resembled a skull. Or, it could have been named this because it was the site of so many executions, in which case the word “Skull” is being used as metonymy to refer to death. Because the reason that this location was called Place of a Skull is unknown, you should translate this phrase in a way that allows for either meaning, as modeled by the ULT and UST.\n\n### The drinks that people offered to Jesus\n\nIn [15:23](../15/23.md), some people offer Jesus “wine having been mixed with myrrh.” In [15:36](../15/36.md), someone offers Jesus “vinegar.” In both cases, scholars debate whether people offered these drinks to help Jesus by easing the pain or quenching his thirst or whether they offered these drinks to torment Jesus by giving him a bad-tasting drink or to mock him. Since it is not obvious what the purpose of the drinks was, if possible express the idea in such a way that your readers could draw either conclusion. If it would be helpful for your readers, you could include some extra information in a footnote. See the notes on these verses for translation options.\n\n### Calling Elijah\n\nIn [15:34](../15/34.md), Jesus calls out “Eloi, Eloi,” which is how Jesus said “My God, my God” in his language. Some of the people standing there misheard him and thought that he was calling out to “Elijah,” a prophet with a name that sounds like “Eloi.” There is a story about this Elijah in [2 Kings 2:11–12](../2ki/02/11.md), where God takes him into heaven. So, some people believed that Elijah did not die and would someday return. The people who thought Jesus was calling to Elijah thought that he was asking Elijah to return and rescue him. If your readers would not understand why the people standing near Jesus speak about Elijah, you could include some extra information in your translation or include this information in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The curtain of the temple tearing from top to bottom\n\nThe “curtain” to which Mark refers in [15:38](../15/38.md) could be either the curtain that separated the Most Holy Place from the rest of the temple, or it could be the curtain that separated the Holy Place from the rest of the temple area. Mark indicates that this curtain tore from the top to the bottom, which means that a person did not do it. Christians debate what the tearing of this curtain might have symbolized. There are at least three major options:\n\n1. the tearing of the curtain could indicate that access to God is now available to everyone.\n2. the tearing of the curtain could indicate that God is going to destroy the temple.\n3. the tearing of the curtain could indicate that God is revealing something.\n\nSince Mark does not explain what the tearing of the curtain means, you should not explain it in your translation. However, if it would be helpful for your readers, you could include what it might mean in a footnote.\n\n### The tomb\n\nThe tomb in which Jesus was buried ([15:46](../15/46.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was a large hole or room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nIn this chapter, people mock Jesus several times. First, in [15:16–19](../15/16.md), the soldiers pretend like Jesus is a king. They give him a purple robe, a crown of thorns, and they pretend to greet him and honor him as a king. They do not actually believe that Jesus is a king, so they are doing these things sarcastically to make fun of Jesus. Second, in [15:29–32](../15/29.md), people walking by and the Jewish leaders tell Jesus to save himself and to come down from the cross. They do not actually believe that he can do these things, so they are speaking sarcastically to make fun of Jesus. Make sure that it is clear in your translation that these are sarcastic actions done to make fun of Jesus. See the notes on these verses for translation options. (See: [[rc:///ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear when people are speaking to Jesus. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 16, 17, 20, 21, 22, and 27. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Eloi, Eloi, lema sabachthani?\n\nIn [15:34](../15/34.md), Mark spells out the sounds of the words that Jesus spoke in his own language, which in this case could have been Aramaic or Hebrew. Either way, Mark translates the words later on in the verse as “My God, my God, why did you forsake me?” You can express the idea as Mark did by spelling out how the words sound and then translating their meaning in your language. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Verse 28\n\nMany of the earliest manuscripts do not include anything for [15:28](../15/28.md). A few early manuscripts and many later manuscripts include the following words: “And the scripture was fulfilled that says, ‘And he was counted with lawless ones.’” Since a similar sentence appears in [Luke 22:37](../luk/22/37.md), it is likely that people who copied the manuscripts accidentally or intentionally added these words here in Mark. Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n 15:1 yacz rc://*/ta/man/translate/writing-newevent καὶ εὐθὺς 1 Here, the phrase **And immediately** introduces the next major event in the story. Mark means that this event began soon after the event he just finished narrating. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Soon after that,” 15:1 pqnv rc://*/ta/man/translate/figs-idiom συμβούλιον ποιήσαντες 1 Here, the phrase **having made counsel** indicates that the Jewish leaders were working together to figure something out. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “having made plans” or “having come up with an idea” 15:1 bhdq rc://*/ta/man/translate/figs-explicit καὶ ὅλον τὸ Συνέδριον 1 Here Mark is referring to the rest of the **Sanhedrin**. He does not mean that the **chief priests**, **elders**, and **scribes** whom he has previously mentioned were not part of the **Sanhedrin**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “and the rest of the entire Sanhedrin” or “all the other members of the Sanhedrin” @@ -2905,7 +2906,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 15:6 cgjq rc://*/ta/man/translate/figs-explicit ἀπέλυεν 1 Here Mark implies that Pilate normally or customarily did this. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he customarily released” or “it was his custom to release” 15:6 cz7v rc://*/ta/man/translate/writing-pronouns αὐτοῖς & παρῃτοῦντο 1 The pronouns **them** and **they** refer to the people who were in Jerusalem at during **the festival**. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “to the people … they were requesting” or “to the people there … those people were requesting” 15:7 pdy3 rc://*/ta/man/translate/writing-background δὲ 1 Here, the word **Now** marks a continuation of the break in the main story line which began in the preceding verse. Mark is introducing more background information, this time about **Barabbas**, to help readers understand what happens next. Use a natural way in your language for introducing background information. Alternate translation: “And” or “Here is some more important information:” -15:7 vwjg rc://*/ta/man/translate/writing-participants ἦν & ὁ λεγόμενος Βαραββᾶς, μετὰ τῶν στασιαστῶν δεδεμένος 1 Here Mark introduces **Barabbas** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “there was a man called Barabass. He had been bound with the rebels” +15:7 vwjg rc://*/ta/man/translate/writing-participants ἦν & ὁ λεγόμενος Βαραββᾶς, μετὰ τῶν στασιαστῶν δεδεμένος 1 Here Mark introduces **Barabbas** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “there was a man called Barabbas. He had been bound with the rebels” 15:7 lx8n rc://*/ta/man/translate/figs-activepassive λεγόμενος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom people called” 15:7 wvzq rc://*/ta/man/translate/figs-activepassive δεδεμένος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the Roman authorities. Alternate translation: “whom the Roman soldiers had bound” or “whom the Roman authorities had bound” 15:7 iofn rc://*/ta/man/translate/figs-abstractnouns φόνον πεποιήκεισαν 1 If your language does not use an abstract noun for the idea of **murder**, you could express the same idea in another way. Alternate translation: “had murdered others” @@ -2931,7 +2932,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 15:12 r1ln rc://*/ta/man/translate/figs-yousingular λέγετε 1 Because Pilate is speaking to the crowd in Jerusalem, the word **you** is plural. 15:12 eky3 rc://*/ta/man/translate/translate-textvariants λέγετε 1 Many ancient manuscripts read **{with the one} you call**. The ULT follows that reading. Other ancient manuscripts read “{with}.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 15:13 dgzm rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” -15:13 v6rj rc://*/ta/man/translate/figs-explicit πάλιν ἔκραξαν 1 Here, the word **again** could indicate: (1) that the crowd had already cried out for Pilate to release Barabbas, as Mark implies in [15:11](../15/11.md). In this case, you could make the idea more explicit or leave **again** untranslated. Alternate translation: “cried out a second time” (2) that the crowd is replying to what Pilate said. Alternate translation: “yelled back” or “shouted back at PIlate” +15:13 v6rj rc://*/ta/man/translate/figs-explicit πάλιν ἔκραξαν 1 Here, the word **again** could indicate: (1) that the crowd had already cried out for Pilate to release Barabbas, as Mark implies in [15:11](../15/11.md). In this case, you could make the idea more explicit or leave **again** untranslated. Alternate translation: “cried out a second time” (2) that the crowd is replying to what Pilate said. Alternate translation: “yelled back” or “shouted back at Pilate” 15:13 n6jb rc://*/ta/man/translate/figs-explicit σταύρωσον αὐτόν 1 Here the crowd means that they want Pilate to command his soldiers to **Crucify him**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Command some soldiers to crucify him” 15:13 nwms rc://*/ta/man/translate/figs-imperative σταύρωσον αὐτόν 1 This is an imperative, but it should be translated as a request or a demand rather than as a command. If it would be helpful in your language, you could use a form that would express a demand or request. Alternate translation: “We want you to crucify him”\n 15:14 efgv rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ -1 In both places, the word **But** introduces what Pilate or the crowds say in contrast to what the other person or people said. If it would be helpful in your language, you could use words or phrases that introduce this kind of contrast, or you could leave **But** untranslated. Alternate translation: “In response, … In response,” or “However, … Yet” @@ -3031,7 +3032,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 15:37 xkpk rc://*/ta/man/translate/figs-idiom ἀφεὶς φωνὴν μεγάλην 1 Here, the phrase **having let out a loud voice** means that Jesus shouted loudly. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you translated the similar phrase in [15:34](../15/34.md). Alternate translation: “having yelled loudly”\n 15:37 puak rc://*/ta/man/translate/figs-euphemism ἐξέπνευσεν 1 Mark is referring to death in a polite way by using the word **expired**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state the meaning. Alternate translation: “passed away” or “died” 15:38 sk3r rc://*/ta/man/translate/translate-symaction τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God split the curtain of the temple” -15:38 t71k rc://*/ta/man/translate/figs-explicit τὸ καταπέτασμα τοῦ ναοῦ 1 Here Mark could referring to **the curtain**: (1) that separated the Most Holy Place from the rest of **the temple**. Alternate translation: “the curtain that marked off the Most Holy Place in the temple” (2) that separated the Holy Place from the rest of **the temple** area. Alternate translation: “the curtain that marked off the temple building”\n +15:38 t71k rc://*/ta/man/translate/figs-explicit τὸ καταπέτασμα τοῦ ναοῦ 1 Here Mark could be referring to **the curtain**: (1) that separated the Most Holy Place from the rest of **the temple**. Alternate translation: “the curtain that marked off the Most Holy Place in the temple” (2) that separated the Holy Place from the rest of **the temple** area. Alternate translation: “the curtain that marked off the temple building”\n 15:39 ve5b rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then” 15:39 q45e rc://*/ta/man/translate/figs-idiom ἐναντίας αὐτοῦ 1 Here, a place **opposite him** is directly in front of Jesus. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “with Jesus in front of him” or “with Jesus before him” 15:39 gs62 rc://*/ta/man/translate/translate-textvariants οὕτως ἐξέπνευσεν 1 Some ancient manuscripts read **he expired in this way**. The ULT follows that reading. Other ancient manuscripts read “crying out in this way he expired.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. @@ -3062,7 +3063,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 15:44 u9o3 rc://*/ta/man/translate/figs-quotations ἐπηρώτησεν αὐτὸν εἰ πάλαι ἀπέθανεν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “he asked him, ‘Has he already died?’” 15:45 z3gl rc://*/ta/man/translate/figs-explicit γνοὺς ἀπὸ τοῦ κεντυρίωνος 1 Here Mark implies that Pilate **learned** that Jesus really was dead. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having learned from the centurion that Jesus had already died” 15:45 v5ys rc://*/ta/man/translate/figs-explicit ἐδωρήσατο τὸ πτῶμα τῷ Ἰωσήφ 1 Here Mark implies that Pilate commanded his soldiers to give **the corpse** to Joseph. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he told his soldiers to let Joseph have the corpse” or “he permitted Joseph to take the corpse” -15:46 g4c9 rc://*/ta/man/translate/translate-unknown σινδόνα & τῇ σινδόνι 1 The term **linen cloth** refers to a high quality cloth made from the fibers of the flax plant. If your readers would be unfamiliar with **linen**, you could use a general expression. See how you translated **linen** in [14:51](../14/51.md). Alternate translation: “a fine cloth … in the fine cloth”\n +15:46 g4c9 rc://*/ta/man/translate/translate-unknown σινδόνα & τῇ σινδόνι 1 The term **linen cloth** refers to a high-quality cloth made from the fibers of the flax plant. If your readers would be unfamiliar with **linen**, you could use a general expression. See how you translated **linen** in [14:51](../14/51.md). Alternate translation: “a fine cloth … in the fine cloth”\n 15:46 eb9h rc://*/ta/man/translate/figs-explicit καθελὼν αὐτὸν, ἐνείλησεν τῇ σινδόνι, καὶ ἔθηκεν αὐτὸν ἐν μνήματι ὃ ἦν λελατομημένον ἐκ πέτρας; καὶ προσεκύλισεν λίθον ἐπὶ τὴν θύραν τοῦ μνημείου 1 Here Mark implies that other people helped Joseph when he took Jesus’ body down from the cross, prepared it for the tomb, laid it in the tomb, and rolled a stone against the entrance to the tomb in order to close it. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “Joseph and the people who helped him took Jesus’ body down, wrapped the body in the linen cloth, and put it in a tomb, which was having been cut from rock. And they rolled a stone against the door of the tomb” 15:46 wh20 rc://*/ta/man/translate/figs-explicit καθελὼν αὐτὸν 1 Here Mark implies that Joseph took Jesus’ body **down** from the cross. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having taken him down off the cross” 15:46 ugph rc://*/ta/man/translate/translate-unknown ἐνείλησεν τῇ σινδόνι 1 This was the burial custom in this culture. If your readers would not be familiar with such a custom, you could indicate that more explicitly, or you could use a general expression. Alternate translation: “he wrapped him in a linen burial cloth” or “he prepared him for burial” @@ -3073,14 +3074,14 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 15:47 yexp rc://*/ta/man/translate/translate-names Μαρία ἡ Ἰωσῆτος 1 The word **Mary** is the name of a woman, the same woman whom Mark referred to in [15:40](../15/40.md). This **Mary** was not **Mary Magdalene** nor Mary the mother of Jesus. Mark identifies her instead as **the {mother} of Joses**. 15:47 m782 rc://*/ta/man/translate/translate-names Ἰωσῆτος 1 The word **Joses** is also the name of a man, the same man whom Mark referred to in [15:40](../15/40.md). This **Joses** is not Jesus’ brother. 15:47 v3wu rc://*/ta/man/translate/figs-activepassive τέθειται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Joseph of Arimathea. Alternate translation: “Joseph of Arimathea had put him” -16:intro j5yz 0 # Mark 16 General Notes\n\n## Structure and Formatting\n\n5. The death of Christ and the empty tomb (14:1–16:8)\n * The three women learn that Jesus has risen (16:1–8)\n\n## Special Concepts in this Chapter\n\n### The “young man”\n\nMark indicates that a “young man” clothed in white was sitting inside the tomb. He implies that this “young man” was an angel who appeared in human form. This is supported by how Matthew tells the story, since he indicates explicitly that an angel was at the tomb (see [Matthew 28:2–7](../mat/28/02.md)). Both Luke mentions two men at the tomb, whom he implies are angels ([Luke 24:4–7](../luk/24/04.md)), and John refers to two angels ([John 20:12–13](../jhn/20/12.md)). It is best to translate each of these passages as it appears in the ULT without trying to make the passages all say exactly the same thing. If it would be helpful for your readers, you could include some information about these men, or angels, in a footnote.\n\n### The resurrection\n\nMark does not narrate the resurrection, but he does indicate that the stone was rolled away from the tomb and that an angel in the form of a young man told the women that Jesus had resurrected. It is not clear exactly when Jesus actually rose from the dead, although it is clear that this happened before the tomb was opened. When Jesus rose from the dead, he was a living human being again, and he could never die again. Make sure that it is clear that Jesus came back to life as a living human being.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nAll the forms of “you” in this chapter appear in speeches that are given to groups of people. Because of this, all forms of “you” in this chapter are plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 4, and 6. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### The ending of Mark’s gospel\n\nVarious ancient manuscripts include at least four different endings to Mark’s Gospel. However, only two of the possible endings are supported by the earliest and most reliable manuscripts. First, some early manuscripts and many later manuscripts include the words in [16:9–20](../16/09.md). Second, some early manuscripts, ones that scholars consider to be the most reliable, do not include any words after [16:8](../16/08.md). Most scholars think that [16:9–20](../16/09.md) were added to the Gospel by someone other than Mark. Because these words are not included by the earliest manuscripts, the ULT and UST include them in brackets, and there are no translation notes on these verses. If you do include these verses in your translation, it is recommended that you put them in a footnote or in brackets to indicate that Mark probably did not write them. +16:intro j5yz 0 # Mark 16 General Notes\n\n## Structure and Formatting\n\n8. Jesus’ resurrection (16:1–8)\n\n## Special Concepts in this Chapter\n\n### The “young man”\n\nMark indicates that a “young man” clothed in white was sitting inside the tomb. He implies that this “young man” was an angel who appeared in human form. This is supported by how Matthew tells the story, since he indicates explicitly that an angel was at the tomb (see [Matthew 28:2–7](../mat/28/02.md)). Both Luke mentions two men at the tomb, whom he implies are angels ([Luke 24:4–7](../luk/24/04.md)), and John refers to two angels ([John 20:12–13](../jhn/20/12.md)). It is best to translate each of these passages as it appears in the ULT without trying to make the passages all say exactly the same thing. If it would be helpful for your readers, you could include some information about these men, or angels, in a footnote.\n\n### The resurrection\n\nMark does not narrate the resurrection, but he does indicate that the stone was rolled away from the tomb and that an angel in the form of a young man told the women that Jesus had resurrected. It is not clear exactly when Jesus actually rose from the dead, although it is clear that this happened before the tomb was opened. When Jesus rose from the dead, he was a living human being again, and he could never die again. Make sure that it is clear that Jesus came back to life as a living human being.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nAll the forms of “you” in this chapter appear in speeches that are given to groups of people. Because of this, all forms of “you” in this chapter are plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 4, and 6. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### The ending of Mark’s gospel\n\nVarious ancient manuscripts include at least four different endings to Mark’s Gospel. However, only two of the possible endings are supported by the earliest and most reliable manuscripts. First, some early manuscripts and many later manuscripts include the words in [16:9–20](../16/09.md). Second, some early manuscripts, ones that scholars consider to be the most reliable, do not include any words after [16:8](../16/08.md). Most scholars think that [16:9–20](../16/09.md) were added to the Gospel by someone other than Mark. Because these words are not included by the earliest manuscripts, the ULT and UST include them in brackets, and there are no translation notes on these verses. If you do include these verses in your translation, it is recommended that you put them in a footnote or in brackets to indicate that Mark probably did not write them. 16:1 c21a rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Then,” 16:1 p61n rc://*/ta/man/translate/figs-explicit διαγενομένου τοῦ Σαββάτου 1 Here Mark indicates that the sun had set on Saturday, which meant that **the Sabbath** had ended. The three women were now permitted to do work, like buying **spices**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “when it was evening and the Sabbath had ended” or “the Sabbath having passed at sunset and the period of rest having ended” 16:1 fd3r rc://*/ta/man/translate/figs-infostructure ἡ Μαρία ἡ Μαγδαληνὴ, καὶ Μαρία ἡ Ἰακώβου, καὶ Σαλώμη 1 Consider how you might naturally include a list of three women with descriptions of them. The UST has moved **Salome** earlier in the list so that it is clear that she is not one of the children of **Mary**. Alternate translation: “Mary Magdalene and Salome and Mary the mother of James” 16:1 fm8u rc://*/ta/man/translate/translate-names Μαρία ἡ Ἰακώβου 1 The word **Mary** is the name of a woman, the same woman whom Mark referred to in [15:40](../15/40.md) and [15:47](../15/47.md). This **Mary** was not Mary Magdalene nor Mary the mother of Jesus. Mark identifies her instead as **the {mother} of James**.\n 16:1 m7qt rc://*/ta/man/translate/translate-names Ἰακώβου 1 The word **James** is the name of a man, the same man whom Mark referred to in [15:40](../15/40.md). This **James** is not James the brother of Jesus, James son of Zebedee, or James son of Alphaeus. 16:1 nmvs rc://*/ta/man/translate/translate-names Σαλώμη 1 The word **Salome** is the name of a woman. She is the same woman whom Mark referred to in [15:40](../15/40.md). -16:1 qrhc rc://*/ta/man/translate/translate-unknown ἀρώματα 1 Here, the word **spices** refers to any good-smelling herbs, ointments, and oils. In Jesus’ culture, it was customary to put these good-smelling things on dead bodies to cover up bad smells and to honor the people who had died. Since the women plan to **anoint** Jesus with these **spices**, the **spices** must be herbs mixed with oil or some kind of ointment. If your readers would not be familiar with this type of good-smelling item, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “pleasant herbs” or “good-smelling oils” +16:1 qrhc rc://*/ta/man/translate/translate-unknown ἀρώματα 1 Here, the word **spices** refers to any good-smelling herbs, ointments, and oils. In Jesus’ culture, it was customary to put these good-smelling things on dead bodies to cover up bad smells and to honor the people who had died. Since the women plan to **anoint** Jesus with these **spices**, the **spices** must be herbs mixed with oil or some kind of ointment. If your readers would not be familiar with this type of good-smelling item, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “pleasant herbs” or “good-smelling oils” 16:1 zrcf rc://*/ta/man/translate/figs-go ἐλθοῦσαι 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” 16:1 g9q0 rc://*/ta/man/translate/figs-explicit ἀλείψωσιν αὐτόν 1 In Jesus’ culture, it was customary for people to **anoint** dead bodies when they were buried. Joseph of Arimathea had not done this because he had to bury Jesus quickly before the Sabbath began. These three women now plan to finish the customary burial preparations. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they might anoint him to complete the burial customs” 16:2 o6qf rc://*/ta/man/translate/figs-explicit λείαν πρωῒ τῇ μιᾷ τῶν σαββάτων 1 Here Mark refers to sunrise on **the first of the week**, that is, Sunday. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “very early in the morning on the first of the week, that is, Sunday”\n @@ -3111,4 +3112,4 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 16:8 sh40 rc://*/ta/man/translate/figs-abstractnouns εἶχεν & αὐτὰς τρόμος καὶ ἔκστασις 1 If your language does not use an abstract noun for the idea of **amazement**, you could express the same idea in another way. Alternate translation: “they were trembling and greatly amazed” 16:8 trqu rc://*/ta/man/translate/figs-hendiadys τρόμος καὶ ἔκστασις 1 Here Mark implies that the women were **trembling** because of their **amazement**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “trembling because of amazement” 16:8 feiu rc://*/ta/man/translate/grammar-connect-logic-result οὐδενὶ οὐδὲν εἶπον; ἐφοβοῦντο γάρ 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “because they were afraid, they said nothing to anyone” -16:8 ydb0 rc://*/ta/man/translate/figs-doublenegatives οὐδενὶ οὐδὲν εἶπον 1 The words translated **nothing** and **to anyone** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “they told no one anything”\n \ No newline at end of file +16:8 ydb0 rc://*/ta/man/translate/figs-doublenegatives οὐδενὶ οὐδὲν εἶπον 1 The words translated **nothing** and **to anyone** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “they told no one anything”\n