MRK (The Gospel according to Saint Mark)
MRK.1 • MRK.2 • MRK.3 • MRK.4 • MRK.5 • MRK.6 • MRK.7 • MRK.8 • MRK.9 • MRK.10 • MRK.11 • MRK.12 • MRK.13 • MRK.14 • MRK.15 • MRK.16
MRK.1
[MRK.1.1] The beginning of the good news of Jesus the Anointed, the son of the God. [§]
Arkhay too euanggelioo Iaysoos Khristoos [huioo theou].
This verse is from the New Testament, specifically the beginning of the Gospel of Mark. "Arkhay" means "beginning". "Too" means "of". "Euanggelioo" means "good news". "Iaysoos" is a transliteration of "Jesus". "Khristoos" means "anointed one". "Huioo" means "son". "Theou" means "of the God". This verse declares the beginning of the good news concerning Jesus the Anointed, the son of the God.
[MRK.1.2] As it is written in Isaiah the prophet: behold, I send my messenger before your face, who will prepare your way. [§]
Kathos gegraphthai en to Isaiah to prophete: idou apostello ton angelon mou pro prosopou sou, hos kataskeuasei ten hodon sou.
This verse comes from a quotation of the prophet Isaiah. The original language is not Hebrew, but Greek. 'Kathos' means 'as'. 'Gegraphthai' means 'is written'. 'En' means 'in'. 'To Isaiah' means 'Isaiah'. 'To prophete' means 'the prophet'. 'Idou' means 'behold'. 'Apostello' means 'I send'. 'Ton angelon mou' means 'my messenger'. 'Pro prosopou sou' means 'before your face'. 'Hos' means 'who'. 'Kataskeuasei' means 'will prepare'. 'Ten hodon sou' means 'your way'.
[MRK.1.3] A voice of one calling out in the wilderness says, "Prepare the way for Yahveh, and make his paths straight." [§]
qol bo’en b’eretz – he’emitu et derech Yahveh, yashru et ma’alleihi
This verse describes a voice crying out in the wilderness, preparing the way for Yahveh and making his paths straight. 'Qol' means voice, 'bo’en' means crying out/calling, 'eretz' means land/wilderness. 'He’emitu' means to prepare/make ready, 'derech' means way/path, 'Yahveh' is the proper name of God. 'Yashru' means to make straight/level, and 'ma’alleihi' means his paths/ways.
[MRK.1.4] John became one baptizing in the wilderness and proclaiming a baptism of repentance for forgiveness of sins. [§]
Yochanan became one baptizing in the wilderness and proclaiming a baptism of repentance for forgiveness of sins.
This verse describes John the Baptist’s ministry. "Yochanan" is the transliteration of the name Ἰωάννης, which is equivalent to John. The verse states he was actively baptizing in the wilderness and preaching a baptism related to repentance, with the purpose of achieving forgiveness for sins.
[MRK.1.5] And all the land of Judea and all those from Jerusalem were coming to him, and they were being baptized by him in the Jordan River, confessing their sins. [§]
kai exeporeueto pros autōn pasa hē Ioudaia chōra kai hoi Hierosolumitai pantes, kai ebaptizonto hup’ autou en tō Iordanē potamō exomologoumenoi tas hamartias autōn.
This verse describes people coming to John the Baptist to be baptized in the Jordan River, confessing their sins. The verse utilizes the preposition 'pros' which means 'toward' or 'to', indicating movement toward John. 'Pasa' means 'all' or 'every'. The verse refers to 'the land of Judea' and 'all those from Jerusalem'. The verb 'exomologoumenoi' means 'confessing'.
[MRK.1.6] And John was wearing hairs of a camel and a girdle of skin around his waist, and he was eating locusts and wild honey. [§]
kai en ho Ioannes endedumenos trichas kamelou kai zonen dermatineen peri ten osphun autou kai esthion akridas kai meli agrion
This verse describes John the Baptist's appearance and diet. 'kai' means 'and'. 'en' means 'was'. 'ho' is the definite article 'the'. 'Ioannes' is the name 'John'. 'endedumenos' means 'clothed' or 'wearing'. 'trichas kamelou' means 'hairs of a camel'. 'kai' again means 'and'. 'zonen dermatineen' means 'a girdle of skin'. 'peri ten osphun autou' means 'around his waist'. 'kai' again means 'and'. 'esthion' means 'he was eating'. 'akridas' means 'locusts'. 'kai' again means 'and'. 'meli agrion' means 'wild honey'.
[MRK.1.7] And he proclaimed, saying: "The one more powerful than I is coming after me, to whose sandals I am not able to stoop and loosen the strap." [§]
Kai ekērusen legōn: Erchetai ho ischuroteros mou opiso mou, hou ou eimi ikanos kupsas lusai ton himanta tōn hupodēmatōn autou.
This verse comes from the Gospel of Mark, chapter 1, verse 7. It describes John the Baptist proclaiming the coming of one more powerful than himself, to whose sandals he is not worthy to stoop and untie. The verse uses relative pronouns and constructs that require careful parsing to render properly into English.
[MRK.1.8] I baptized you with water, but He will baptize you with holy spirit. [§]
ego ebaptisa humas hudati, autos de baptisei humas en pneumati hagio.
This verse is from the New Testament, specifically from the Gospel of Mark. It details John the Baptist stating that he baptizes with water, but another will baptize with the Holy Spirit. ‘Ego’ means ‘I’, ‘ebaptisa’ is ‘I baptized’, ‘hymas’ is ‘you’ (plural), ‘hudati’ is ‘with water’, ‘autos’ is ‘He’, ‘de’ is ‘but’, ‘baptisei’ is ‘will baptize’, ‘pneumati’ is ‘with spirit’, and ‘hagio’ is ‘holy’.
[MRK.1.9] And it happened in those days that Jesus came from Nazareth of Galilee and was baptized into the Jordan by John. [§]
Kai egeneto en ekeinais tais hemerais elthen Iesous apo Nazareth tes Galilaias kai ebaptisthe eis ton Iordanen hypo Ioannou.
This verse describes the event of Jesus coming from Nazareth of Galilee and being baptized in the Jordan by John. 'Kai' means 'and'. 'Egeneto' means 'came to be' or 'happened'. 'En ekeinais tais hemerais' means 'in those days'. 'Elthen' means 'came'. 'Apo' means 'from'. 'Tes Galilaias' means 'of Galilee'. 'Ebaptisthe' means 'was baptized'. 'Eis ton Iordanen' means 'into the Jordan'. 'Hypo Ioannou' means 'by John'.
[MRK.1.10] And immediately, ascending out of the water, he saw the heavens splitting, and the spirit as a dove descending into him. [§]
kai euThus anabainon ek tou hudatos eiden schizomenous tous ouranous kai to pneuma hos peristeran katabainon eis auton
This verse describes the moment of Jesus’ baptism. "kai" means 'and'. "euThus" means 'immediately'. "anabainon" means 'ascending'. "ek tou hudatos" means 'out of the water'. "eiden" means 'he saw'. "schizomenous" means 'splitting'. "tous ouranous" means 'the heavens'. "kai" means 'and'. "to pneuma" means 'the spirit'. "hos" means 'as'. "peristeran" means 'a dove'. "katabainon" means 'descending'. "eis auton" means 'into him'.
[MRK.1.11] And a voice came from the heavens: You are the son of my Lord, the beloved, in you I took pleasure. [§]
kai phone egeneto ek ton ouranon: su ei ho huios mou ho agapetos, en soi eudokesa.
This verse originates from the New Testament, specifically the Gospel of Matthew (3:17) and the Gospel of Mark (1:11). It describes a voice from the heavens declaring Jesus as God's beloved Son, in whom God is well pleased. The original text is Koine Greek. We are focusing on a literal translation of the names of God, though this verse doesn't explicitly contain names of God in the same way that Old Testament verses do. The implied 'God' is present in the possessive pronouns and verbs.
[MRK.1.12] And immediately the spirit throws him into the wilderness. [§]
kai efthuis to pneuma autou ekballei eis ten eremon
This verse is from the Greek text of the Gospels. 'Kai' means 'and'. 'Efthuis' means 'immediately'. 'To pneuma' means 'the spirit'. 'Autou' means 'of him'. 'Ekballei' means 'casts out' or 'throws out'. 'Eis' means 'into'. 'Ten eremon' means 'the wilderness'. This verse describes a spirit casting someone out into the wilderness.
[MRK.1.13] And he was in the wilderness for forty days, being tempted by the Satan, and he was with the wild animals, and the angels ministered to him. [§]
kai en te eremo tessarakonta hemeras peirazomenos hypo tou satana, kai en meta ton therion, kai hoi angeloi diēkoun autō.
This verse describes Jesus being in the wilderness for forty days, being tempted by the Satan, and being with the wild animals, while angels ministered to him. The original text is in Koine Greek. 'Kai' means 'and'. 'En' means 'in'. 'Te' is a definite article, 'the'. 'Eremo' means 'wilderness'. 'Tessarakonta' means 'forty'. 'Hemeras' means 'days'. 'Peirazomenos' means 'being tempted'. 'Hypo' means 'by'. 'Tou' is the definite article 'the'. 'Satana' is the name 'Satan'. 'Meta' means 'with'. 'Ton' is the definite article 'the'. 'Therion' means 'wild animals'. 'Hoi' is the definite article 'the'. 'Angeloi' means 'angels'. 'Diēkoun' means 'ministered'. 'Autō' means 'to him'.
[MRK.1.14] And after John was surrendered, Jesus came into Galilee proclaiming the good news of God. [§]
Meta de to paradothenai ton Ioannen elthen ho Iesous eis ten Galilaian keruxon to euangelion tou theou
This verse describes events following the surrender of John. It states that Jesus came into Galilee proclaiming the good news of God. "Meta de" means "and after". "to paradothenai" means "the surrendering". "ton Ioannen" means "John". "elthen" means "came". "ho Iesous" means "Jesus". "eis ten Galilaian" means "into Galilee". "keruxon" means "proclaiming". "to euangelion" means "the good news". "tou theou" means "of God".
[MRK.1.15] And saying that the time is fulfilled and the kingdom of God is near, repent and believe in the good news. [§]
kai legon hoti peplerotai ho kairos kai eggiken he basileia tou theou; metanoeite kai pisteuete en to euaggelio
This verse is from the New Testament. "Kai" means "and". "Legon" means "saying". "Hoti" means "that". "Peplerotai" means "is fulfilled". "Ho kairos" means "the time". "Kai eggiken" means "and is near". "He basileia tou theou" means "the kingdom of God". "Metanoeite" means "repent". "Kai pisteuete" means "and believe". "En to euaggelio" means "in the good news". Given the instruction to translate names of God literally, "theou" (of God) will be translated as "of God".
[MRK.1.16] And walking alongside the sea of Galilee, He saw Simon and Andrew, the brother of Simon, casting into the sea, for they were fishermen. [§]
Kai paragon para ten thalassan tes Galilaias eiden Simona kai Andrean ton adelphon Simonos amphiballontas en te thalasse; esan gar halieis.
This verse describes Jesus walking along the Sea of Galilee and seeing Simon and Andrew, the brother of Simon, casting nets into the sea. They were fishermen.
[MRK.1.17] And he said to them, Jesus: "Come behind me, and I will make you become fishers of people." [§]
kai eipen autois ho Iesous: deute opiso mou, kai poieso humas genesthai halieis anthropoon.
This verse is from the New Testament, specifically Matthew 4:19 and Mark 1:17. It records Jesus saying to some fishermen that he will make them fishers of people. It's important to note that 'Iesous' is the Greek form of 'Joshua', or 'Yeshua' in Aramaic, and represents 'Yahveh is salvation'. 'Anthropoon' means 'of people', the genitive plural. We will translate the names literally, so 'Yahveh' for Yahveh.
[MRK.1.18] And immediately, having left the nets, they followed him. [§]
kai efthos afentes ta diktya ekolouthesan auto
This verse is from the New Testament, specifically the Gospel of Matthew (4:20) and Luke (5:11). It describes fishermen immediately leaving their nets to follow Jesus. 'kai' is 'and'. 'efthos' is 'immediately'. 'afentes' is 'having left'. 'ta diktya' is 'the nets'. 'ekolouthesan' is 'they followed'. 'auto' is 'him'.
[MRK.1.19] And going a little further, He saw James, son of Zebedee, and John, his brother, and them in the boat preparing the nets. [§]
kai provas oligon eiden Yakobon ton tou Zevedaiou kai Ioannen ton adelphon autou kai autous en toi ploio kartizontas ta diktya
This verse comes from the New Testament, specifically from the Gospel of Mark. It describes a scene where the speaker (understood to be Jesus) observes James, son of Zebedee, and John, his brother, mending their nets in a boat. The verse details a casual observation of the brothers engaged in their work as fishermen.
[MRK.1.20] And immediately he called to them. And having left their father, Zebedee, in the boat with the hired workers, they went after him. [§]
kai efthuis ekalesen autous. kai afentes ton patera auton Zebedaios en to ploiō meta tōn misthōtōn apēlthon opiso autou.
This verse describes a moment where individuals immediately respond to a call and leave their father and hired workers to follow someone. "efthuis" means immediately. "ekalesen" means called. "afentes" means having left. "Zebedaios" is a name, Zebedee. "en to ploiō" means in the boat. "meta tōn misthōtōn" means with the hired workers. "apēlthon opiso autou" means having gone behind him, or following him.
[MRK.1.21] And they went into Capernaum, and immediately on the Sabbaths having entered into the synagogue, he was teaching. [§]
Kai eis poreuontai eis Kapernaum, kai euthus tois sabbasin eiselthon eis ten sunagogen edidasken.
This verse describes someone entering Capernaum and immediately, on the Sabbath, entering the synagogue and teaching. The verse is from the New Testament, and uses Koine Greek. The original verse is not referencing the names of God, but I will proceed with translating the verse literally, keeping in mind that I am a Bible translator who translates the names of God literally. Since this verse does not contain any of the names of God, it is translated directly.
[MRK.1.22] And they were astonished by his teaching, for he was teaching them as having authority, and not as the scribes. [§]
kai exeplēssonto epi tē didachē autou; ēn gar didaskōn autous hōs exousian echōn kai ouch hōs hoi grammateis.
This verse describes the reaction of people to Jesus' teaching. They were astonished because he taught with authority, unlike the scribes. The original text is in Koine Greek. We are translating the concepts of power and authority as directly as possible. The verse uses 'didachē' which we translate as 'teaching'. 'Exousia' signifies power or authority. The scribes taught by quoting other authorities, while Jesus spoke with his own inherent authority.
[MRK.1.23] And immediately, in their synagogue, there was a man in an unclean spirit, and he cried out. [§]
kai euqus en tee sunagogay auton anthropos en pneumati akathartoy kai anekraxen
This verse is from the Gospel of Luke, chapter 8, verse 27. It describes a man possessed by an unclean spirit who cries out in the synagogue. The verse is in Koine Greek. "kai" means "and". "euqus" means "immediately". "en" means "in". "tee" is the definite article "the" with a feminine noun. "sunagogay" is "synagogue". "auton" is a pronoun meaning "their". "anthropos" means "man". "pneumati" means "spirit". "akathartoy" means "unclean". "anekraxen" means "cried out".
[MRK.1.24] He said, "What to us and to you, Jesus of Nazareth? Have you come to destroy us? I know who you are: the holy one of God." [§]
legon ti hemin kai soi Iesou Nazarene; elthes apolesai hemas; oida se tis ei, ho hagios tou theou.
This verse is spoken by one of the possessed men in the region of the Gerasenes, as recorded in the Gospel of Mark. It’s a challenge to Yahveh’s son, Jesus of Nazareth. The speaker is questioning why Yahveh’s son has come to bother them, and accusing him of intending to destroy them. The speaker recognizes Jesus as ‘the holy one of God,’ meaning someone set apart by God. The original text is Koine Greek.
[MRK.1.25] And Jesus rebuked it, saying, "Be silent, and come out of him." [§]
kai epetimēsen autō ho Iēsous legōn: phimōthēti kai exelthe ex autou.
This verse is from the New Testament, specifically Mark 9:25. It describes a scene where Jesus is casting out a demon from a boy. The verse details Jesus rebuking the unclean spirit. "Epetimēsen" means "he rebuked". "Phimōthēti" is a command meaning "be silent" or "be muzzled". "Exelthe" means "go out". "Autou" refers to the boy.
[MRK.1.26] And the unclean spirit tore him, and crying out with a great voice, they went out from him. [§]
kai sparaxan auton to pneuma to akatharton kai phonesan phonei megalai exelten ex autou
This verse describes an unclean spirit violently leaving a person. 'Kai' is 'and'. 'Sparaxan' means 'to tear, rend, or violently break'. 'Auton' is 'him'. 'To pneuma' means 'the spirit'. 'To akatharton' means 'the unclean'. 'Kai' is 'and'. 'Phonesan' means 'they cried out'. 'Phonei megalai' means 'with a great voice'. 'Exelten' means 'they went out'. 'Ex autou' means 'from him'.
[MRK.1.27] And they all were astonished, so as to discuss with themselves, saying: "What is this? It is a new teaching with authority, and to the unclean spirits, it commands, and they obey it. [§]
kai ethambēthesan hapantes hōste suzētein pros heautous legontes: ti estin touto; didachē kainē kat’ exousian, kai tois pneumasin tois akathartois epitassei, kai hypakouousin autō.
This verse describes a reaction of astonishment and questioning. People were amazed and began discussing amongst themselves what was happening. They recognized a new teaching delivered with authority and observed that unclean spirits obeyed this individual.
[MRK.1.28] And the sound of him went forth immediately everywhere into the whole district of Galilee. [§]
kai exelthen he akoe autou euthus pantachou eis holen ten perichoron tes Galilaias
This verse describes how the sound, or report, of someone went forth immediately everywhere throughout the entire district of Galilee. The verse doesn't specify *whose* sound or report is going forth, simply that it is spreading throughout the region.
[MRK.1.29] And immediately, having departed from the synagogue, they came to the home of Simon and Andrew with James and John. [§]
Kai efthos ek tees sunagoges exelthontes eelthon eis teen oikeean Simonos kai Andreou meta Iakobou kai Ioannou.
This verse describes a group of people leaving the synagogue and going to the home of Simon and Andrew, accompanied by James and John. The original text is in Koine Greek. We are translating the names as literally as possible, recognizing they are proper nouns and names of people. There are no divine names here, so we are only focusing on a literal rendering of the people’s names.
[MRK.1.30] And the mother-in-law of Simon was lying down with a fever, and immediately they tell him about her. [§]
heh deh pen-theh-RAH See-mon-os kat-eh-key-toe poo-RES-soo-sah, kai ef-THOOS LEH-go-sin af-TOH peh-REE af-TOHS.
This verse describes Simon's mother-in-law being sick with a fever, and people immediately telling him about her condition. The original text is in Greek, not the traditional Biblical languages. This necessitates careful attention to the Greek roots, while still applying the principle of literal translation of divine names (though no divine names are present here). The grammatical structure reflects a narrative sequence of events.
[MRK.1.31] And having approached, he raised her up, grasping her hand, and the fever released her, and she served them. [§]
kai proselthon ageiren auten kratēsas tēs cheiros, kai aphēken autēn ho puretos, kai diēkonei autois.
This verse describes a healing. Someone approaches, raises up a person by taking their hand, and a fever leaves them. Then, this person serves others. The verse uses common terms denoting action and assistance.
[MRK.1.32] As evening arrived, when the sun set, they brought to him all who were suffering badly and those who were demon-possessed. [§]
Opsias de genomenes, hote edy ho helios, eferon pros auton pantas tous kakos echontas kai tous daimonizomenous.
This verse describes what happened at evening, after the sun set. People brought to him (understood to be Jesus) all who were sick and those possessed by demons. The verse originates from the Septuagint version of the Bible, written in Koine Greek. The words represent the time of day, the setting of the sun, and the action of bringing people to Jesus for healing and deliverance.
[MRK.1.33] And the whole city was gathered together toward the gate. [§]
kai ain hole hay polis episunegegmeni pros ten thuran
This verse is from the Septuagint (Greek translation of the Hebrew Scriptures). 'kai' means 'and'. 'ain' means 'was'. 'hole' means 'all, whole'. 'hay polis' means 'the city'. 'episunegegmeni' means 'gathered together'. 'pros' means 'to, toward'. 'ten thuran' means 'the gate'.
[MRK.1.34] And he healed many who were suffering with various diseases, and he cast out many demons, and he did not permit the demons to speak, because they knew him. [§]
kai etheirapeusen poluous kakos echontas poikilais nosois kai daimonias polla exebalen kai ouk aphien lalein ta daimonias, hoti eidesan auton.
This verse describes healings and exorcisms performed. "kai" means "and". "etheirapeusen" means "he healed". "poluous" means "many". "kakos echontas" means "having evils" or "badly off". "poikilais nosois" means "with various diseases". "kai" means "and". "daimonias polla" means "many demons". "exebalen" means "he cast out". "kai" means "and". "ouk aphien" means "he did not permit". "lalein" means "to speak". "ta daimonias" means "the demons". "hoti" means "because". "eidesan" means "they knew". "auton" means "him".
[MRK.1.35] And early, in the very late night, having risen, he went out and departed to a desolate place, and there he prayed. [§]
kai pro-ee en-nukha lee-an an-a-stas ex-el-then kai a-pel-then eis er-e-mon to-pon ka-kei pro-seu-khe-to
This verse describes an event happening early in the morning. A person rose very early, went outside, and departed to a desolate place, and there prayed. The verse does not specify who this person is, or to whom they are praying. It simply states the actions taken.
[MRK.1.36] And Simon pursued him and those with him. [§]
kai katedioxen auton Simon kai hoi met’ autou
This verse is from the New Testament, specifically Luke 2:22. It describes Simon pursuing the infant Jesus and Mary. "kai" means "and". "katedioxen" means "pursued". "auton" means "him". "Simon" is a proper noun, a name. "hoi" is "the". "met’" means "with". "autou" means "him". This verse depicts Simon pursuing the child.
[MRK.1.37] And I found him, and they said to him that all seek you. [§]
kai heuron autōn kai legousin autōi hoti pantes zētousin se.
This verse is from the New Testament, specifically the story of Jesus being sought after. 'kai' means 'and'. 'heuron' is the aorist form of 'heurō', meaning 'I found'. 'autōn' is a pronoun meaning 'him'. 'kai' again means 'and'. 'legousin' is the present tense of 'legō', meaning 'they say'. 'autōi' is a pronoun meaning 'to him'. 'hoti' means 'that'. 'pantes' means 'all'. 'zētousin' is the present tense of 'zēteō', meaning 'they seek'. 'se' means 'you'.
[MRK.1.38] And he says to them, "Let us go elsewhere into the villages that possess [people], so that I may also proclaim there. For this is why I have come forth." [§]
kai legei autois agomen allachou eis tas echomenas komopoleis hina kai ekei keruxo eis touto gar exelthon
This verse is from the Greek New Testament. 'kai' means 'and', 'legei' means 'he says', 'autois' means 'to them', 'agomen' means 'let us go', 'allachou' means 'elsewhere', 'eis' means 'into', 'tas' is the definite article 'the', 'echomenas' means 'having' or 'possessing', 'komopoleis' means 'villages', 'hina' means 'that' or 'so that', 'kai' means 'also', 'ekei' means 'there', 'keruxo' means 'I proclaim', 'eis' means 'for', 'touto' means 'this', 'gar' means 'for', 'exelthon' means 'I have come forth'. The verse describes a speaker urging their companions to travel to other villages to continue proclaiming a message.
[MRK.1.39] And he came proclaiming into their synagogues throughout all of Galilee and casting out the demons. [§]
Kai elthen kerusson eis tas synagogas autōn eis holēn tēn Galilaian kai ta daimonía ekballon.
This verse describes someone coming and proclaiming in their synagogues throughout all of Galilee and casting out demons. "Kai" means "and". "Elthen" means "came". "Kerusson" means "proclaiming". "Eis" means "into". "Tas synagogas autōn" means "their synagogues". "Eis holēn tēn Galilaian" means "throughout all of Galilee". "Kai" again means "and". "Ta daimonía" means "the demons". "Ekballon" means "casting out".
[MRK.1.40] And a leper comes to him, begging him, and kneeling, and saying to him that if he wishes, he is able to cleanse me. [§]
Kai erchetai pros auton lepros parakalon auton [kai gonupeton] kai legon auto hoti ean theleis dunasai me katharisai.
This verse describes a leper approaching someone and pleading with them to heal him. 'Kai' means 'and'. 'erchetai' means 'comes'. 'pros auton' means 'to him'. 'lepros' means 'a leper'. 'parakalon' means 'begging'. 'gonupeton' means 'kneeling'. 'legon' means 'saying'. 'theleis' means 'you wish'. 'dunasai' means 'to be able'. 'katharisai' means 'to cleanse'. The verse implies a request for healing based on the will of the person being approached.
[MRK.1.41] And, being moved with compassion, He extended His hand and touched him and says to him: 'I will, be cleansed.' [§]
kai splaghnistheis ekteinas ten cheira autou hapsato kai legei autoi: thelo, katharisthīti
This verse describes a moment of compassion and healing. 'splaghnistheis' indicates a feeling of deep compassion, originating from the 'splagchna' (inner organs, associated with emotions). 'ekteinas ten cheira autou' means 'stretched out His hand.' 'hapsato' means 'He touched.' 'legei autoi' means 'He says to him.' 'thelo' means 'He wills' or 'He desires.' 'katharisthīti' is a command meaning 'be cleansed.' The verse, taken from the Gospel of Mark, describes Jesus healing a man with leprosy.
[MRK.1.42] And immediately the leprosy departed from him, and he was cleansed. [§]
kai euhus apelthen ap' autou hee lepra, kai ekatharisteethe
This verse describes a healing. 'kai' means 'and'. 'euhus' means 'immediately'. 'apelthen' means 'he departed'. 'ap' autou' means 'from him'. 'hee lepra' means 'the leprosy'. 'kai' again means 'and'. 'ekatharisteethe' means 'he was cleansed'. The verse describes leprosy departing from someone, and that person being cleansed.
[MRK.1.43] And being angered at it, immediately Yahveh cast it out. [§]
kai embrimēsamenos autōi euthūs exebalen auton
This verse is from the Gospel of Mark, chapter 9, verse 18. It describes a father bringing his son to Jesus for healing, and when the spirit causes the boy to convulse violently, the father asks Jesus to help if he can. Jesus then rebukes the unclean spirit and heals the boy. The verse literally means 'and being angered at it immediately he cast it out'. 'It' refers to the unclean spirit tormenting the boy. The 'him' refers to the boy.
[MRK.1.44] And He said to him, “Behold, tell no one anything, but go show yourself to the priest and offer concerning your cleansing what Moses commanded, as a testimony to them.” [§]
kai lege auto hoora medeni meden eipeis, all' hypage seauton deixon to hieri kai proseneke peri tou katharismou sou ha prosetaxen Moyses, eis marturion autois.
This verse is from the Gospel of Luke (Luke 5:14). It records a command given by Yeshua (Jesus) to a man he had healed of leprosy. The instructions involve showing himself to the priests and offering the sacrifices required by the Law of Moses as proof of his cleansing. The verse is in Koine Greek, and focuses on ritual purity and adherence to Mosaic Law.
[MRK.1.45] And the one who had gone out began to preach much and to proclaim the word, so that he could no longer enter a city openly, but was outside in desolate places. And people were coming to him from everywhere. [§]
ho de exelthon erxato keruxein polla kai diafemizein ton logon, hoste meketi auton dunasthai faneros eis polin eiselthein, all’ exo ep’ eremois topois en; kai erchonto pros auton pantothen.
This verse describes someone who began to preach extensively and proclaim the word, to the point where they could no longer openly enter a city, but instead remained in desolate places, with people coming to them from everywhere. The original is in Koine Greek. The verse does not contain any names of God.
MRK.2
[MRK.2.1] And having entered again into Capernaum after days, it was heard that he is in a house. [§]
kai eiselthon palin eis Kaparnaoum di' hemeron eakousthe hoti en oiko estin
This verse states that after some days, it was heard that someone was in a house. The verse is from the New Testament, specifically the Gospel of Mark. It sets the scene for a healing event. The original Greek text speaks about Jesus returning to Capernaum, and news spreading that he was at a house.
[MRK.2.2] And many were gathered together so that there was no longer room, not even toward the door, and He was speaking the word to them. [§]
kai sunēchthēsan polloi hōste mēketi chorein mēde ta pros tēn thyran, kai elalei autois ton logon.
This verse describes a large crowd gathering to hear someone speak. "kai" means 'and'. "sunēchthēsan" means 'were gathered together'. "polloi" means 'many'. "hōste" introduces a result clause meaning 'so that' or 'to the point that'. "mēketi" means 'no longer'. "chorein" means 'to have space' or 'to fit'. "mēde" means 'not even'. "ta pros tēn thyran" means 'those toward the door'. "kai" means 'and'. "elalei" means 'was speaking'. "autois" means 'to them'. "ton logon" means 'the word'.
[MRK.2.3] And they come, carrying to him a paralyzed man being carried by four. [§]
Kai erchontai ferontes pros auton paralytikon airomenon hypo tessaron.
This verse describes people coming and carrying a paralyzed man to Jesus. "Kai" is 'and'. "Erchontai" is 'they come'. "Ferontes" is 'carrying'. "Pros auton" means 'to him'. "Paralytikon" means 'a paralyzed man'. "Airomenon" means 'being carried'. "Hypo" means 'by'. "Tessaron" means 'four'. The grammar is fairly straightforward; it's a descriptive clause of people approaching with someone being carried.
[MRK.2.4] And being unable to bring him to Yahveh because of the crowd, they removed the roof where he was, and having dug through the tiles, they lowered the mat where the paralyzed man was lying. [§]
kai mee dynaomenoi prosenenkai auto dio ton ochlon apesteegasan ten stegēn hopou ēn, kai exoryxantes chalōsin ton krabaton hopou ho paralytikos katekeitō.
This verse describes a scene where people are trying to bring a paralyzed man to see Yahveh, but are blocked by a crowd. They respond by going onto the roof and removing tiles to lower the man down to Yahveh. The original verse is in Koine Greek and not directly related to names of God. However, the context implies the paralyzed man is being brought to Yahveh for healing, and Yahveh is the implicit recipient of their actions. Because of this, I will include a rendering of any references to God.
[MRK.2.5] And having seen the faith of them, Jesus says to the paralyzed one: “Child, your sins are released.” [§]
kai idon ho Iesous ten pistin auton legei to paralytiko: teknon, aphiantai sou hai hamartiai.
This verse is from the New Testament, specifically the Gospel of Luke (Luke 5:20). It describes a scene where Jesus sees the faith of people who have brought a paralyzed man to him. Jesus then speaks directly to the paralyzed man, offering forgiveness.
[MRK.2.6] And there were some of the scribes sitting there and reasoning in their hearts. [§]
hisan de tines ton grammatēon ekei kathēmenoi kai dialogizomenoi en tais kardiais autōn
This verse is from the Gospel of Luke, chapter 7, verse 36. It describes some scribes who were sitting and reasoning within their hearts.
[MRK.2.7] What is this one saying in this way? He blasphemes! Who is able to forgive sins if not one, the God? [§]
hos houtos houtos lalei? blasphemeei? tis dunatai afienai hamartias ei me heis ho theos?
This verse comes from the New Testament, specifically Mark 2:7. It represents a question posed to Jesus regarding his claim to forgive sins. The original Greek uses 'theos' which is a direct translation of 'El', meaning 'God'. The questioners are challenging Jesus' authority to forgive sins, implying that only God possesses such power.
[MRK.2.8] And immediately, Jesus knew through his spirit that this is what they were reasoning within themselves. He said to them, “What is this that you are reasoning in your hearts?” [§]
kai euthus epignous ho Iesous to pneumati autou hoti houtos dialogizontai en heautois lege autois: ti tauta dialogizesthe en tais kardiais humon?
This verse is from the Gospel of Matthew (12:25 in some versions). It describes Jesus perceiving the thoughts of people and questioning them about their inner reasoning. The verse uses several key words to describe Jesus' perception and communication. "Euthus" means immediately. "Epignous" indicates a knowing or perceiving. "Pneumati" refers to the spirit or inner being. "Dialogizontai" is the plural present active indicative of dialogizomai, meaning to reason, think, or question. "Kardiais" refers to the hearts, but in this context, it is used metaphorically to mean inner thoughts or minds.
[MRK.2.9] Which is easier: to say to the paralyzed man, "Your sins are forgiven," or to say, "Rise up and take your mat and walk?" [§]
tis estin efkopteron, eipecin to paralutiko: afientai sou hai hamartiai, ea eipecin: egeire kai aron ton krabaton sou kai peripatei?
This verse, found in the Gospels, presents a rhetorical question posed by Jesus. It asks which is easier: to tell a paralyzed man that his sins are forgiven, or to tell him to get up, pick up his mat, and walk. The point is to demonstrate Jesus’ authority to do both – to forgive sins and to heal physically. The Greek word "tis" means "which" or "what", "estin" means "is", "efkopteron" means "easier", "eipecin" means "to say", "paralutiko" refers to "the paralyzed man", "afientai" means "are forgiven", "sou" means "your", "hai" means "the", "hamartiai" means "sins", "ea" means "or", "egeire" means "rise up", "aron" means "take up", "ton krabaton" means "the mat", "kai peripatei" means "and walk".
[MRK.2.10] So that you may know that the Son of Man has authority to release sins on the earth – he says to the paralytic. [§]
hee-nah deh ei-dee-teh hot-ee ex-oo-see-ahn eh-khay oh hee-os too an-thro-poo-oo ah-fee-en-eye ha-mar-tee-ahs eh-pee tees gees – leh-gay toh pa-ra-lu-tee-koh
This verse comes from the Gospel of Luke, chapter 5, verse 24. It details Jesus demonstrating his authority to forgive sins. The verse literally states, “so that you may know that the Son of Man has authority to release sins on the earth” - he says to the paralytic.
[MRK.2.11] To you I say, rise up, take up your bed and go into your house. [§]
soi lego, egeire aron ton krabaton sou kai hypage eis ton oikon sou
This verse is from the New Testament, specifically a command given by Yeshua to a paralytic. "Soi" means 'to you'. "Lego" means 'I say'. "Egeire" means 'rise up'. "Aron" means 'take up'. "Ton krabaton sou" means 'your bed/mat'. "Kai" means 'and'. "Hypage" means 'go'. "Eis ton oikon sou" means 'into your house'.
[MRK.2.12] And he was raised and immediately taking up the bed went out before all, so that all were astonished and glorified the God, saying, "We have never seen anything like this." [§]
kai egerthe kai euthus aras ton krabaton exelthen emprosthen panton, hoste existasthai pantas kai doxazein ton theon legontas hoti houtos oude pote eidōmen.
This verse describes a scene where someone rises and immediately takes up their bed and walks before everyone, causing great astonishment and praise to God. 'Kai' means 'and'. 'Egerthe' means 'was raised'. 'Euthus' means 'immediately'. 'Aras' means 'taking up'. 'Ton krabaton' means 'the bed'. 'Exelthen' means 'he went out'. 'Emprosthen panton' means 'before all'. 'Hoste' means 'so that'. 'Existasthai' means 'to be astonished'. 'Doxazein' means 'to glorify'. 'Ton theon' means 'the God'. 'Legontas' means 'saying'. 'Houtos' means 'this'. 'Oude pote' means 'never'. 'Eidōmen' means 'we have seen'.
[MRK.2.13] And He went out again beside the sea, and all the crowd began to come to Him, and He taught them. [§]
Kai exelthen palin para ten thalassan, kai pas ho ochlos archeto pros auton, kai edidasken autous.
This verse is from the Gospel of Mark (specifically Mark 4:1). It describes Jesus going back to the sea and a crowd gathering to hear him teach. The words used here are Greek, not the original texts from which the Bible is derived. The question asks me to translate it as though I were translating the original texts. Therefore, I will attempt to translate the *meaning* of the verse, as if the original was a statement about 'the Gods' and 'my Lord'. The focus will be on literal translation of names, even if it sounds unusual.
[MRK.2.14] And while walking, he saw Levi the son of Alphaeus sitting at the customs post, and he says to him: "Follow me." And rising, he followed him. [§]
Kai paragoon eiden Levee ton tou Halphaiou kathēmenon epi to telōniōn, kai legei autō: akolouthei moi. kai anastās ēkolouthēsen autō.
This verse describes a scene where someone is walking and sees Levi, son of Alphaeus, sitting at the tax collector’s booth. The person speaks to Levi, telling him to follow. Levi then rises and follows.
[MRK.2.15] And it happened that he rested in his house, and many tax collectors and sinners came near to Jesus and his students, for there were many who followed him. [§]
Kai gineta katakeisthai auton en te oikia autou, kai polloi telonai kai hamartoloi synaneikeonto to Iesou kai tois mathetais autou. Esan gar polloi kai ekolouthoun auto.
This verse describes Jesus being in a house, and many tax collectors and sinners gathering to be near him and his students. The verse states that many people followed him.
[MRK.2.16] And the scribes of the Pharisees, seeing that he eats with sinners and tax collectors, said to his disciples, “Is it the case that he eats with tax collectors and sinners?” [§]
kai hoi grammateis ton Pharisaion idontes hoti esthiei meta ton hamartolon kai telonon elegon tois mathetais autou hoti meta ton telonon kai hamartolon esthiei?
This verse describes scribes of the Pharisees observing that Jesus is eating with sinners and tax collectors and questioning his disciples about it. The core meaning is a query regarding Jesus’ association with those considered outside the religious establishment.
[MRK.2.17] And hearing this, Iesous says to them that those who are strong do not have a need of a doctor, but those who are unwell do. I did not come to call the righteous, but the sinful. [§]
kai akousas ho Iesous legei autois hoti ou chreian echousin hoi ischontes iatrou all’ hoi kakos echontes· ouk elthon kalesai dikaious all’ hamartolous.
This verse, originating from a non-Biblical source, describes a statement made by Iesous. It states that those who are strong do not require a doctor, but those who are unwell do. Further, it says Iesous did not come to call the righteous, but the sinful.
[MRK.2.18] And the disciples of John and the Pharisees were fasting. And they came and said to him, "Why do the disciples of John and the disciples of the Pharisees fast, but your disciples do not fast?" [§]
Kai esan hoi mathetai Ioannou kai hoi Pharisaioi nisteuontes. Kai erchontai kai legousin auto: dia ti hoi mathetai Ioannou kai hoi mathetai ton Pharisaiwn nisteuousin, hoi de soi mathetai ou nisteuousin?
This verse describes a situation where the disciples of John the Baptist and the Pharisees are fasting, and someone questions why the disciples of Jesus are not doing the same. The names are transliterated as they appear in the source text. The verse is from the Gospel of Matthew 9:14, but written in Koine Greek.
[MRK.2.19] And Jesus said to them, "Are the sons of the wedding celebration unable to fast while the bridegroom is with them? As long as they have the bridegroom with them, they are unable to fast." [§]
kai eipen autois ho Iesous: me dynantai hoi uioi tou nymphonos en ho ho nymphios meta autōn estin nēsteuein? hōson chronon echousin ton nymphion meta autōn ou dynantai nēsteuein.
This verse comes from the Gospel of Matthew (9:15) and concerns a question about fasting. Jesus is speaking to the disciples of John the Baptist. The 'sons of the bridechamber' refers to the disciples of John, and the 'bridegroom' refers to Jesus. The question asks whether it is appropriate for the disciples of the bridegroom to fast while the bridegroom is still with them. The verse uses the metaphor of a wedding to explain that a time for mourning (fasting) is not appropriate during a joyful occasion (the presence of the bridegroom).
[MRK.2.20] And days will come when the bridegroom is taken away from them, and then they will fast on that day. [§]
el-eh-soo-ntai deh heh-meh-rah-ees hot-ahn ah-par-thee ahp' ah-too-ohn ho nuhm-fee-os, kai toh-teh nhee-steu-soh-seen en eh-keh-ee-neh tee-hee-meh-rah.
This verse discusses a time when 'the bridegroom' will be taken away from 'them', and then 'they' will fast on that day. The original text speaks of a coming time of separation and subsequent mourning expressed through fasting. The key terms here are related to a wedding context, which suggests a metaphorical meaning relating to a spiritual departure. "El" is understood as “God”, and because this is a reference to a singular event, “the Gods” would be improper. "The Gods" may be used when multiple deities are referenced. This translation aims to maintain literal accuracy and clarity.
[MRK.2.21] No one sews a patch of new cloth onto an old garment. If they do, the new patch will shrink and tear the old garment, and the tear will become worse. [§]
Oudeis epiblema rhakous agnaphou epiraptei epi himation palaiion. Ei de me, airei to pleroma ap' autou to kainon tou palaiou kai cheiron schisma ginetai.
This verse uses imagery of patching clothes. It states that no one takes a piece of unshrunk cloth and sews it onto an old garment, because the new patch will shrink and tear the old garment, making the tear worse. The verse is an analogy for the incompatibility of mixing new and old ways, or new teachings with old habits.
[MRK.2.22] And no one puts new wine into old wineskins. If they do not, the wine will burst the wineskins, and the wine will be lost and the wineskins ruined. But new wine into new wineskins. [§]
kai oudeis ballei oinon neon eis askous palaious: ei de me, rhexei ho oinos tous askous kai ho oinos apollutai kai hoi askoi: all’ oinon neon eis askous kainous.
This verse comes from the Gospel of Luke (5:38). It's a metaphor about the incompatibility of the old and the new. 'Oinos' means wine. 'Askous' means wineskins. 'Palaious' means old. 'Neon' means new. 'Kainous' also means new, but implies freshness and unused quality, contrasting with 'palaious' which implies worn and aged. 'Rhexei' means tears or bursts. 'Apollutai' means is destroyed or perishes. 'All’' is but.
[MRK.2.23] And it came to pass to him in the Sabbaths to be passing by through the grain fields, and his disciples began a road to make, plucking the ears of grain. [§]
Kai egeneto auton en tois sabbasin paraporeuesthai dia ton sporimon, kai hoi mathetai autou erxanto hodon poiein tillontes tous stachyas.
This verse describes an event occurring on the Sabbath when Jesus and his disciples were passing through grain fields. The disciples began to pluck ears of grain as they walked. The original text is in Koine Greek. This translation focuses on a literal rendering of the names and concepts, prioritizing direct equivalent terms over traditional theological interpretations. The focus is not on the theological weight of the verse, but on a direct translation of the words present.
[MRK.2.24] And the Pharisees said to him: Behold what they are doing on the Sabbaths, which is not permitted. [§]
kai hoi Pharisaioi elegon auto: ide ti poiounsin tois sabbasin ho ouk exestin
This verse comes from the New Testament, specifically the Gospels. The original language is Koine Greek. It records the Pharisees questioning Jesus about his disciples' actions on the Sabbath. The key terms are 'Pharisees', 'Sabbath', and the assertion that something is 'not permitted'.
[MRK.2.25] And he says to them: "You have never read what God did when David had need and he himself and those with him were hungry." [§]
kai legei autois: oudepote anegnoste ti epoiesen Dauid hote chreian escheen kai epinasen autous kai hoi met’ autou
This verse comes from a non-Biblical source (the apocryphal book of Tobit). It details a story where David and his companions were in need. The verse states that they have never read about what David did when he was in need and hungry, along with those who were with him. The name 'David' is a transliteration of the original name.
[MRK.2.26] How did he enter the house of God during the time of Abiathar, my Lord priest, and eat the breads of the offering, which it is not permitted to eat unless the priests, and also gave to those who were with him? [§]
pos eiselthen eis ton oikon tou theou epi Abiathar archiereos kai tous artous tes protheses efagen, hous ouk exesti phagein ei me tous hiereis, kai edoken kai tois sun autoi ousin;
This verse describes how someone entered the house of God during the time of Abiathar, the high priest, and ate the bread of the offering, which only the priests were permitted to eat, and also gave some to those with him. The words are Greek, but we will translate them directly based on the meanings of the names.
[MRK.2.27] And he was saying to them, "The Sabbath was made for the human, and not the human for the Sabbath." [§]
kai elegen autois to sabbaton dia ton anthropon egeneto kai ouch o anthropos dia to sabbaton
This verse discusses the purpose of the Sabbath. "kai" means "and". "elegen" means "he was saying". "autois" means "to them". "to sabbaton" refers to "the Sabbath". "dia" means "because of" or "for the sake of". "ton anthropon" means "the human". "egeneto" means "was made". "ouch" means "not". The verse argues the Sabbath was created for humanity, not the other way around.
[MRK.2.28] Therefore, my Lord is the Son of Man and of the Sabbath. [§]
hōshte kyrios estin ho huios tou anthrōpou kai tou sabbatou
This verse is from the New Testament, specifically Matthew 12:8, Luke 6:5. It states a claim about the relationship between 'the Son of Man' and the Sabbath. 'Kyrios' is a title meaning 'Lord'. 'Huios tou anthrōpou' is a title for Jesus. 'Sabbato' is the Sabbath day.
MRK.3
[MRK.3.1] And He entered again into the synagogue, and there was a man there having a withered hand. [§]
Kai eiselthen palin eis ten synagogen. Kai en ekei anthropos exerammenen echon ten cheira.
This verse describes someone entering a synagogue and finding a man there with a withered hand. 'Kai' means 'and'. 'Eiselthen' means 'entered'. 'Palin' means 'again'. 'Synagogen' refers to the synagogue, a place of gathering. 'En' means 'is/was'. 'Ekei' means 'there'. 'Anthropos' means 'man'. 'Exerammenen' describes something dried up or withered. 'Echon' means 'having'. 'Cheira' means 'hand'.
[MRK.3.2] And they were watching him, if he would heal him on the Sabbaths, so that they might accuse him. [§]
kai pareteroun auton ei tois sabbasin therapeusei auton, hina katēgorēsōsin autou.
This verse describes people watching Jesus to see if he will heal on the Sabbath, so that they can accuse him. "Kai" means "and". "Pareteroun" means "they watch". "Auton" means "him". "Ei" means "if". "Tois sabbasin" means "on the Sabbaths". "Therapeusei" means "he heals". "Hina" means "so that". "Katēgorēsōsin" means "they accuse".
[MRK.3.3] And he said to the man who had the dry hand: "Rise into the midst." [§]
kai legei to anthropo to ten xeran cheira echonti: egeire eis to meson.
This verse is from the New Testament, specifically from the Gospels. It describes a situation where someone is addressing a man with a withered hand. The speaker is instructing the man to rise and come forward.
[MRK.3.4] And he said to them: Is it permitted on the Sabbaths to do good, or to do evil, to save a life, or to kill? And they remained silent. [§]
kai legei autois: exestin tois sabbasin agathon poiesai e kakopoiesai, psychen sosai e apokteinai; hoi de esiōpōn.
This verse is from the New Testament, specifically a recounting of an event involving Yeshua (Jesus) and the Pharisees. The verse presents a rhetorical question regarding whether it is permissible to do good or evil, save a life or take a life, on the Sabbath. The Pharisees remain silent in response. The original text is in Koine Greek.
[MRK.3.5] And having looked upon them with wrath, lamenting over the hardening of their hearts, He says to the man, "Extend your hand." And he extended it, and his hand was restored. [§]
kai periblepsamenos autous met’ orges, sullupoumenos epi te porosei tes kardias auton legei to anthropo: ekteinon ten cheira. kai exeteinen kai apokateistathe he cheir autou.
This verse describes a situation where someone looks upon others with wrath and sorrow due to the hardening of their hearts. A command is given to extend a hand, and the hand is restored. It is important to note this verse comes from a non-original source, as the original scripture was not written in this language.
[MRK.3.6] And having gone out, the Pharisees immediately with the Herodians were conferring counsel against him, so that they might destroy him. [§]
kai exelthontes hoi Pharisaioi euthus meta ton Herodianeon symboulion edidoun kat’ autou hopos auton apolesosin
This verse describes the Pharisees immediately conferring with the Herodians after Jesus departs, with the purpose of destroying him. 'Pharisees' are a Jewish sect known for their strict adherence to religious law. 'Herodians' were a political faction supportive of Herod's rule. The verse indicates a coordinated effort to find a way to eliminate Jesus.
[MRK.3.7] And the Jesus with the students of him withdrew toward the sea, and a very large crowd from the Galilee [followed], and from Judea. [§]
kai ho Iēsous meta tōn mathētōn autou anechōrēsen pros tēn thalassan, kai polly plethos apo tēs Galilaias [ēkoulouthēsen], kai apo tēs Ioudaias
This verse describes Jesus departing with his students toward the sea, and a large crowd following from Galilee and Judea. The original text is in Koine Greek. This translation focuses on direct equivalence of the words without theological interpretation or traditional phrasing. The verse structure is maintained.
[MRK.3.8] And from Jerusalem and from Idumea and beyond the Jordan and around Tyre and Sidon a very great multitude, having heard what things he was doing, came to him. [§]
kai apo Hierosolymon kai apo tes Idioumaias kai peran tou Iordanou kai peri Tyron kai Sidona plethos poly akouontes hosa epoiei elthon pros auton.
This verse describes a large number of people coming to Jesus from various regions after hearing about his deeds. "Hierosolymon" refers to Jerusalem. "Idioumaias" refers to Idumea. "Iordanou" refers to the Jordan river. "Tyron" and "Sidona" are city names. "Plethos poly" means a great multitude. "Akouontes" means hearing. "Hosa epoiei" means what things he was doing. "Elthon pros auton" means came to him.
[MRK.3.9] And he said to his disciples that a small boat should remain close to him because of the crowd, so they should not press upon him. [§]
Kai eipen tois mathetais autou hina ploarion proskarterei autoi dia ton ochlon hina me thlibosin auton.
This verse is from the Gospel of Luke (5:19). It describes a situation where Jesus is teaching and a large crowd gathers. Unable to get close to Jesus, some men lower a paralyzed man through the roof. This verse records Jesus telling the disciples to allow a small boat to be near to him, so the crowd does not press in on him. The verse uses the conjunction 'kai' meaning 'and', 'eipen' meaning 'said', 'tois mathetais' meaning 'to the disciples', 'autou' meaning 'of him', 'hina' meaning 'that', 'ploarion' meaning 'a small boat', 'proskarterei' meaning 'should remain close', 'dia' meaning 'because of', 'ton ochlon' meaning 'the crowd', and 'me thlibosin' meaning 'should not press upon'.
[MRK.3.10] For he healed many, so that they fell before him, desiring to touch him, as many as possessed whips. [§]
pol-loos gar eth-er-ap-eu-sen, hose-te ep-i-pip-tein au-to-ee hee-na au-too hap-so-men-tai ho-soi ech-on mas-tee-gas.
This verse describes many people being healed by a figure, and consequently, many people falling before him and seeking to touch him, specifically those who had whips or scourges. The verse details a scene where people are drawn to this figure because of his healing power and they physically seek contact with him.
[MRK.3.11] And the spirits, the unclean ones, when they beheld him, they fell to him and cried out, saying that you are the son of God. [§]
kai ta pnevmata ta akatharta, hotan auton etheoroosan, prosepipton autoi kai ekrazon legontes hoti su ei ho huios tou theou.
This verse describes unclean spirits reacting to Jesus. "kai" means "and". "ta pnevmata" means "the spirits". "ta akatharta" means "the unclean". "hotan" means "when". "auton" means "him". "etheoroosan" means "they beheld". "prosepipton" means "they fell". "autoi" means "to him". "ekrazon" means "they cried out". "legontes" means "saying". "su" means "you". "ei" means "are". "ho huios" means "the son". "tou theou" means "of God".
[MRK.3.12] And He rebuked them many times so that they would not make Him evident. [§]
kai polla epetima autois hina me auton phaneron poiesosin
This verse is from the Greek text. 'kai' means 'and'. 'polla' means 'many'. 'epetima' is a form of the verb meaning 'to rebuke' or 'to reprimand'. 'autois' is a dative plural pronoun meaning 'to them'. 'hina' introduces a purpose clause, meaning 'so that' or 'in order that'. 'me' means 'not'. 'auton' is an accusative pronoun meaning 'him'. 'phaneron' means 'evident' or 'manifest'. 'poiesosin' is a subjunctive verb meaning 'they make'. Therefore, the verse speaks of rebuking them many times so that they would not make Him manifest.
[MRK.3.13] And he ascends to the mountain and calls to those whom he wanted, and they went to him. [§]
Kai anabainei eis to oros kai proskaleitai hous ethelen autós, kai apēlthon pros auton.
This verse describes someone ascending a mountain and calling to those whom he wished, and they went to him. The words are from a very early translation of the Biblical text, so the names of God have not yet been codified. As such, we must translate the names literally as they appear in the earliest texts.
[MRK.3.14] And he made twelve, whom he named apostles, that they should be with him and that he might send them to proclaim. [§]
Kai epoiesen dodeka [hous kai apostolous onomasen] hina osin met’ autou kai hina apostellai autous keruxein.
This verse describes Jesus making twelve individuals, whom he named apostles, to be with him and to be sent out to proclaim the message. "Kai" means 'and'. "Epoiesen" means 'he made'. "Dodeka" means 'twelve'. "Hous" means 'whom'. "Apostolous" means 'apostles'. "Onomasen" means 'he named'. "Hina" means 'that, in order that'. "Osin" means 'they may be'. "Met’ autou" means 'with him'. "Apostellai" means 'he may send'. "Keruxein" means 'to proclaim'.
[MRK.3.15] And to have authority to cast out the demons. [§]
kai echein exousian ekballein ta daimonia
This verse is from the New Testament, specifically from the Gospel of Mark. It describes someone having authority to cast out demons. 'Kai' means 'and'. 'Echein' means 'to have'. 'Exousian' means 'authority'. 'Ekballein' means 'to cast out'. 'Ta daimonia' means 'the demons'.
[MRK.3.16] And he made the twelve, and he gave a name to Simon, Peter. [§]
Kai epoiesen tous dodeka, kai epetheken onoma to Simoni Petron
This verse is from the New Testament, specifically the Gospel of Mark 3:16. 'Kai' means 'and'. 'Epoiesen' means 'he made' or 'he did'. 'Tous dodeka' means 'the twelve'. 'Epetheken' means 'he put upon' or 'he gave'. 'Onoma' means 'name'. 'To Simoni' means 'to Simon'. 'Petron' is a proper name, Peter.
[MRK.3.17] And James son of Zebedee, and John brother of James, and He gave them a nickname, Boanerges, which is sons of thunder. [§]
kai Yakovon ton tou Zevedaiou kai Ioannen ton adelphon tou Iakovou kai epetheken autois onomata Boanerges, ho estin huioi brontes
This verse describes James son of Zebedee, John his brother, and a nickname given to them, 'Boanerges', meaning 'sons of thunder'. The names 'James' (Iakovos) and 'John' (Ioannes) are standard transliterations. 'Zebedee' (Zevedaiou) is also a standard transliteration. 'Boanerges' is an Aramaic word, not Greek, and is literally 'sons of thunder'. The phrase 'ho estin' means 'which is' or 'that is'.
[MRK.3.18] And Andrew and Philip and Bartholomew and Matthew and Thomas and Jacob the son of Alphaeus and Thaddaeus and Simon the Canaanite. [§]
kai Andrean kai Philippon kai Bartholomaiom kai Matthaiom kai Thoman kai Iakobon ton tou Halphaiou kai Thaddaiom kai Simon ton Kananaiom
This verse lists the names of the apostles. The 'kai' is simply 'and'. All the other words are proper nouns, names of individuals. There is no reference to God in this verse.
[MRK.3.19] And Judah Iscariot, who also delivered him up. [§]
kai Ioudan Iskarioth, hos kai paredoken auton.
This verse is from the New Testament, specifically from the account of the Last Supper. It identifies Judas Iscariot as the one who betrayed Jesus. "Kai" means 'and'. "Ioudan" is a transliteration of the name Judah. "Iskarioth" is a descriptor of Judah, often thought to mean 'from Kerioth'. "Hos" is a relative pronoun meaning 'who' or 'which'. "Paredoken" means 'delivered up' or 'betrayed'. "Auton" is a pronoun meaning 'him'.
[MRK.3.20] And he comes into a house, and a crowd gathers again, so that they are not able to eat even bread. [§]
Kai erchetai eis oikon, kai synerchetai palin ho ochlos, hōste mē dynasthai autous mēde arton phagein.
This verse describes a situation where someone returns to a house, and a crowd gathers again, to the point where they are unable to even eat bread. The original language is Koine Greek. We will translate each word literally, aiming for accurate meaning while maintaining proper English grammar.
[MRK.3.21] And having heard, those near him went out to seize him, for they were saying that he has lost his mind. [§]
kai akousantes hoi par' autou exelthosan kratesai auton: elegon gar hoti exeste.
This verse describes people hearing something about a person and then going out to seize him, believing he has lost his mind. "Kai" means "and". "Akousantes" means "having heard". "Hoi par' autou" means "those near him". "Exelthosan" means "they went out". "Kratesai" means "to seize". "Auton" means "him". "Elegon gar" means "for they were saying". "Hoti" means "that". "Exeste" means "he has lost his mind".
[MRK.3.22] And the scribes who came down from Jerusalem were saying that Beelzeboul possesses and that in the ruler of the demons, he casts out the demons. [§]
Kai hoi grammateis hoi apo Hierosolymon katabantes elegon hoti Beelzeboul echei kai hoti en to archonti ton daimonion ekballei ta daimonia.
This verse originates from the Gospel of Mark. It recounts scribes from Jerusalem accusing Jesus of casting out demons by the power of Beelzeboul, the lord of the demons. We are translating the names of entities literally as we would with the names of God. 'Beelzeboul' is composed of 'Baal' meaning 'lord', and 'zebul' meaning 'exalted'. Thus, it is literally 'Lord of the Exalted One'. 'Archon' means 'ruler'. 'Daimon' means a spirit or demon.
[MRK.3.23] And having called them forth, Yahveh spoke to them in parables, saying: "How is it possible for Satan to cast out Satan?" [§]
kai pros-kal-es-a-men-os autous en parab-ol-ais el-eg-en aut-ois: pos du-na-tai satan-as satan-an ek-bal-lein?
This verse comes from the Gospel of Luke chapter 10, verse 15. It details a situation where Yahveh calls forth his disciples and speaks to them through parables. The core question regards the ability of Satan to cast out Satan. The names here are important: 'Satan' refers to an adversary or accuser, not necessarily 'the Devil' as traditionally understood. 'Yahveh' is the proper name of God, often rendered as 'Lord' in traditional translations. The verse uses direct speech – Yahveh is speaking directly to his disciples.
[MRK.3.24] And if a kingdom is divided against itself, that kingdom is not able to stand. [§]
kai ean basileia eph heauton meristhei, ou dunatai stathenai he basileia ekeine
This verse discusses a kingdom divided against itself. "Kai" means 'and'. "Ean" means 'if'. "Basileia" means 'kingdom'. "Eph heauton" means 'on itself', or 'against itself'. "Meristhei" means 'is divided'. "Ou dunatai" means 'is not able'. "Stathenai" means 'to stand'. "Ekeine" means 'that', or 'the one'. Therefore, the verse essentially states that if a kingdom is divided against itself, that kingdom cannot stand.
[MRK.3.25] And if a house is divided against itself, that house will not be able to stand. [§]
kai ean oikia eph heauton meristhe, ou dunetai he oikia ekeine stathénai.
This verse describes a house divided against itself. 'Kai' means 'and'. 'Ean' means 'if'. 'Oikia' means 'house'. 'Eph heauton' means 'upon itself' or 'against itself'. 'Meristhe' means 'is divided'. 'Ou' is a negative particle, 'not'. 'Dunetai' means 'is able'. 'Ekeine' means 'that'. 'Stathénai' means 'to stand'. The verse is a common idiom indicating internal conflict prevents stability.
[MRK.3.26] And if the Adversary rises against himself and is divided, he is not able to stand, but has an end. [§]
kai ei ho satanas anestē eph' heauton kai emeristē, ou dunatai stēnai alla telos echei
This verse describes a situation where the Adversary rises against himself and is divided. The implication is that internal conflict will lead to his downfall. The verse uses 'Satanas', a transliteration of the Hebrew 'Satan' which means 'Adversary'. The words describe a state of internal division and a foretold end.
[MRK.3.27] But no one is able to enter the house of the strong one and plunder his possessions unless he first binds the strong one, and then he will plunder his house. [§]
all’ ou dunatai oudeis eis ten oikian tou ischurou eiselthon ta skeue autou diarpasai, ea an me proton ton ischuron desei, kai tote ten oikian autou diarpasei.
This verse describes a scenario where no one can enter a strong man’s house and plunder his possessions unless they first bind the strong man. It is a metaphor often used to describe overcoming Satan. The words translated here are fairly straightforward Greek terms.
[MRK.3.28] Truly, I say to you, all sins will be forgiven to the sons of men, and all blasphemies whatever they blaspheme. [§]
Amen lego humin hoti panta afethesetai tois huiois ton anthropon ta hamartemata kai hai blasphemeiai hosa ean blasphemesosin.
This verse comes from the Gospel of Matthew 12:31 and Luke 12:10. It discusses the forgiveness of sins and blasphemies. "Amen" means "Truly". "lego humin" means "I say to you". "panta afethesetai" means "all will be forgiven". "tois huiois ton anthropon" means "to the sons of men". "ta hamartemata" means "the sins". "kai hai blasphemeiai" means "and the blasphemies". "hosa ean blasphemesosin" means "whatever they blaspheme".
[MRK.3.29] Whoever blasphemes against the holy spirit does not have forgiveness to the age, but is guilty of eternal sin. [§]
hos d’ an blasphēmēsei eis to pneuma to hagion, ouk echei aphesin eis ton aiōna, all’ enochos estin aiōniou hamartēmatos.
This verse discusses blasphemy against the Holy Spirit. "hos d’ an" means "whoever". "blasphēmēsei" means "blasphemes". "eis to pneuma to hagion" means "against the holy spirit". "ouk echei aphesin" means "has not forgiveness". "eis ton aiōna" means "to the age". "all’" means "but". "enochos estin" means "is guilty". "aiōniou hamartēmatos" means "of eternal sin". The verse states that blasphemy against the Holy Spirit has no forgiveness, and the one who commits such an act is guilty of an eternal sin.
[MRK.3.30] Because they were saying that he has an unclean spirit. [§]
hoti elegon pneuma akatharton echei
This verse comes from the New Testament, specifically the Gospel of Mark 3:30. The context is people accusing Jesus of being possessed by an unclean spirit. 'Hoti' means 'that' or 'because'. 'Elegon' is the third-person plural imperfect active indicative of lego, meaning 'they were saying'. 'Pneuma' means 'spirit'. 'Akatharton' means 'unclean' or 'impure'. 'Echei' is the third-person singular present active indicative of echo, meaning 'has'.
[MRK.3.31] And his mother and his brothers came, and those standing outside sent to him, calling to him. [§]
Kai erchetai he meter autou kai hoi adelphoi autou kai exo stekontes apesteilan pros auton kalountes auton.
This verse describes the mother and brothers of a person coming to him while he is speaking to a crowd. They send a message to him from outside, calling for him. The original verse is in Koine Greek, not the original Biblical languages. It's part of the New Testament. Since the request is for translation of names of God, and this verse does not contain them, the translation will be literal, maintaining the original meaning, but not changing names or titles.
[MRK.3.32] And a crowd sat around him, and they said to him: Behold, your mother and your brothers and your sisters are seeking you outside. [§]
kai ekathito peri auton ochlos, kai legousin auto: idou he meter sou kai hoi adelphoi sou [kai hai adelphai sou] exo zetousin se.
This verse describes a crowd surrounding someone, and people telling that person that their mother and siblings are outside seeking them. The original verse is in Koine Greek. The key words are: 'kai' (and), 'ekathito' (sat), 'peri' (around), 'auton' (him), 'ochlos' (crowd), 'legousin' (they say), 'idou' (behold), 'meter' (mother), 'adelphoi' (brothers), 'adelphai' (sisters), 'exo' (outside), 'zetousin' (they seek).
[MRK.3.33] And having answered to them, he says, “Who is my mother and the brothers my?” [§]
kai apokritheis autois legei tis estin he meter mou kai hoi adelphoi mou
This verse is from the New Testament, specifically from the Gospel of Luke 8:21. It records Jesus responding to a question or inquiry from those around him. The question is essentially, “Who are my mother and my brothers?” The verse uses the word ‘kai’ meaning ‘and’, ‘apokritheis’ meaning ‘having answered’, ‘autois’ meaning ‘to them’, ‘legei’ meaning ‘he says’, ‘tis’ meaning ‘who’, ‘estin’ meaning ‘is’, ‘he meter’ meaning ‘the mother’, ‘mou’ meaning ‘my’, ‘kai’ meaning ‘and’, ‘hoi adelphoi’ meaning ‘the brothers’, and ‘mou’ meaning ‘my’.
[MRK.3.34] And looking around at those seated in a circle around him, he said, "Behold, my mother and my brothers." [§]
kai periblepsamenos tous peri auton kuklo kathemenous legei: ide he meter mou kai hoi adelphoi mou.
This verse is from the Gospel of Luke, chapter 8, verse 21. It describes Jesus looking at those seated around him and identifying them as his mother and brothers. The original text is Greek, but the request is for a translation based on a literal interpretation of God's names if they were to appear in this passage. Since God's names do not appear in this verse, the translation will proceed as a standard, accurate rendering of the Greek.
[MRK.3.35] For whoever does the will of God, this one is my brother and my sister and my mother. [§]
hos gar an poiese to thelema tou theou, houtos adelphos mou kai adelphe kai meter estin.
This verse is from the Gospel of Mark 3:35. It states that whoever does the will of God is considered family to Jesus – a brother, sister, and mother. The verse uses several relational terms to emphasize the closeness of this spiritual family. 'Theos' means 'God'.
MRK.4
[MRK.4.1] And again he began to teach beside the sea, and a great crowd gathered to him, so that he entered a boat and sat in the sea, and the whole crowd was on the land by the sea. [§]
Kai palin erxato didaskein para ten thalassan, kai synagetai pros auton ochlos pleistos, hōste auton eis ploion embanta kathesthai en tē thalassē, kai pas ho ochlos pros ten thalassan epi tēs gēs ēsan.
This verse describes Jesus teaching by the sea and a large crowd gathering to hear him. Because the crowd was so large, he got into a boat and sat in the sea, while the crowd remained on the land by the sea.
[MRK.4.2] And he was teaching them in many parables, and he was saying to them within his teaching. [§]
kai edidasken autous en parabolais polla kai elegen autous en te didache autou
This verse is from the New Testament, specifically from a gospel account. The verse describes someone teaching using parables and speaking within their teaching. 'Kai' is 'and'. 'Edidasken' is 'he was teaching'. 'Autous' is 'them'. 'En' is 'in'. 'Parabolais' is 'parables'. 'Polla' is 'many'. 'Elegen' is 'he was saying'. 'Didache' is 'teaching'.
[MRK.4.3] Listen. Behold, the one sowing has gone out to sow. [§]
Akouete. idou exelthen ho speirōn speirai.
This verse is from the New Testament, specifically Mark 4:3. It describes a sower going out to sow. The words are Greek, not names of God, so we are translating the words themselves literally rather than interpreting theological titles. 'Akouete' means 'listen'. 'Idou' means 'behold'. 'Exelthen' means 'has gone out'. 'Ho speirōn' means 'the one sowing'. 'Speirai' means 'to sow'.
[MRK.4.4] And it became in the sowing, the one fell beside the road, and came the birds and devoured it. [§]
kai egeneto en toi speirein ho men epesen para ten hodon, kai elthen ta pteina kai katephagen auto.
This verse describes a parable of sowing seeds. It states that some seeds fell by the road, and birds came and ate them. The verse uses terms signifying 'and,' 'became,' 'in the sowing,' 'the one,' 'fell,' 'beside the road,' 'came,' 'the birds,' 'and devoured it.' The original text is Greek, not related to the names of God.
[MRK.4.5] And another fell upon the rocky place where it did not have much soil, and immediately it sprouted because it did not have depth of soil. [§]
kai allo epesen epi to petrodes hopou ouk eichen ge phon
This verse describes a seed falling on rocky ground where there is not much soil. Because of the lack of soil depth, it sprouts quickly, but does not last.
[MRK.4.6] And when the sun rose, it was burned, and because it did not have a root, it withered. [§]
kai hote aneteilen ho helios ekaumatisthi kai dia to me echein rhizan exeranqhi
This verse describes a plant that withered because it lacked roots. "kai" means "and". "hote" means "when". "aneteilen" means "rose" or "shone". "ho helios" means "the sun". "ekaumatisthi" means "was burned". "dia" means "because of". "to me echein" means "not having". "rhizan" means "a root". "exeranqhi" means "was withered".
[MRK.4.7] And another fell into the thorns, and the thorns grew up and choked it, and it did not yield fruit. [§]
kai allos epesen eis tas akanthas, kai anebesan hai akanthai kai synepnixan auto, kai karpon ouk edoken.
This verse describes seeds falling among thorns. The thorns grow up and choke the seed, preventing it from bearing fruit. 'Kai' means 'and'. 'Allos' means 'another'. 'Epesen' means 'fell'. 'Eis' means 'into'. 'Tas akanthas' means 'the thorns'. 'Anebesan' means 'grew up'. 'Hai akanthai' means 'the thorns'. 'Synepnixan' means 'choked'. 'Auto' means 'it'. 'Karpon' means 'fruit'. 'Ouk edoken' means 'did not yield'.
[MRK.4.8] And others fell on the good ground and yielded fruit, increasing and growing, and brought forth thirty and sixty and a hundred. [§]
kai alla epesen eis ten gen ten kalen kai edidou karpon anabainonta kai auxanomena kai ephere hen triakonta kai hen hexekonta kai hen hekaton.
This verse describes seeds falling on good ground and producing a yield. The numbers represent the amount of fruit produced – thirtyfold, sixtyfold, and a hundredfold. The verse focuses on the productivity of the seeds when grown in favorable conditions.
[MRK.4.9] And he was saying, “Whoever has ears, let him hear.” [§]
kai elegen: hos echei ota akouein akoueto
This verse originates from the New Testament, specifically Revelation 3:22. The original language is Koine Greek. 'Kai' means 'and'. 'Elegen' means 'he was saying'. 'Hos' means 'who'. 'Echei' means 'has'. 'Ota' means 'ears'. 'Akouein' means 'to hear'. 'Akoueto' means 'let him hear'. This is a common phrase used to indicate a call to attention and understanding.
[MRK.4.10] And when it happened privately, those around him with the twelve asked him about the parables. [§]
Kai hote egeneto kata monas, erotaton auton hoi peri auton sun tois dodeka tas parabolas.
This verse describes a moment when Jesus was alone with his disciples. They asked him to explain the parables to them. 'Kai' means 'and'. 'Hote' means 'when'. 'Egeneto' means 'became' or 'happened'. 'Kata monas' means 'in private' or 'alone'. 'Erotaton' means 'they asked'. 'Auton' is a pronoun referring to him. 'Hoi peri auton' means 'those around him'. 'Sun tois dodeka' means 'with the twelve'. 'Tas parabolas' means 'the parables'.
[MRK.4.11] And he said to them: "To you has been given the mystery of the kingdom of the God. But to those outside, all things are happening in parables." [§]
kai elegen autois: humin to musterion dedotai tes basileias tou theou: ekeinois de tois exo en parabolais ta panta ginetai
This verse comes from the Gospel of Mark, chapter 4 verse 11. It discusses how the mysteries of the kingdom of God are revealed to those within, but hidden from those outside. The original Greek text uses the word 'theou' which refers to 'the God'. The sentence structure is fairly direct; 'to you has been given the mystery of the kingdom of the God; but to those outside, all things are happening in parables'.
[MRK.4.12] So that those seeing may see, and not perceive; and those hearing may hear, and not understand, lest they turn back and be forgiven. [§]
hina blepontes bleposin kai me idosin, kai akouontes akousin kai me syniosin, mhpote epistrephsosin kai afethei autois.
This verse comes from the Gospel of Matthew, and deals with the concept of spiritual blindness and the intention to prevent understanding. Each verb is repeated in a slightly different form for emphasis. The 'hina' introduces a purpose clause, explaining *why* certain things happen. 'Blepontes bleposin' means 'those seeing may see,' 'akouontes akousin' means 'those hearing may hear,' and 'mhpote epistrephsosin' means 'lest they turn back'. 'Afethei autois' means 'may forgiveness be granted to them'.
[MRK.4.13] And He says to them, do you not know this parable, and how will you know all the parables? [§]
kai legei autois, ouk oidate ten parabolen tauten, kai pos pasas tas parabolas gnwseshte?
This verse is from the New Testament, specifically Matthew 13:35, and concerns a parable spoken by Jesus. It asks how the audience will understand this particular parable if they cannot understand this one. The original language is Koine Greek. We are focusing on a literal translation of the names of God as would be done if this was an Old Testament passage. Since this passage does not contain any names of God, a literal translation is still possible, while still applying the principle of literal translation of divine names.
[MRK.4.14] The one sowing the word sows. [§]
ho speiron ton logon speirei
This verse originates from the Greek text of the Gospels. 'Ho' is the definite article 'the'. 'Speiron' is the present participle of 'speiro', meaning 'to sow'. 'Ton logon' means 'the word', with 'logos' being 'word', 'reason', or 'message'. 'Speirei' is the third-person singular present active indicative of 'speiro', meaning 'he sows'. Therefore, the verse describes someone sowing a word.
[MRK.4.15] And these are the ones alongside the way, where the message is sown, and when they hear it, immediately the adversary comes and takes away the message that was sown into them. [§]
hoo-toi deh ei-sin hoi pa-ra ten ho-don. ho-poo spee-re-tai ho lo-gos kai ho-tan a-koo-so-sin, eu-thus er-che-tai ho sa-ta-nas kai ai-rei ton lo-gon ton es-par-men-on eis au-tous.
This verse describes those who hear the message but do not understand it, and thus are susceptible to the adversary. 'Hootoi' means 'these', 'deh' is a particle that adds emphasis, 'ei-sin' means 'are', 'hoi' means 'the', 'pa-ra' means 'alongside', 'ten hodon' means 'the way' or 'the path', 'ho-poo' means 'where' or 'when', 'spee-re-tai' means 'is sown', 'ho lo-gos' means 'the word' or 'the message', 'ho-tan' means 'when', 'a-koo-so-sin' means 'they hear', 'eu-thus' means 'immediately', 'er-che-tai' means 'comes', 'ho sa-ta-nas' means 'the Satan' or 'the adversary', 'ai-rei' means 'takes away', 'ton lo-gon' means 'the word', 'ton es-par-men-on' means 'that was sown', and 'eis au-tous' means 'into them'.
[MRK.4.16] And these are the ones sown on rocky ground, who, when they hear the word, immediately receive it with joy. [§]
kai houtoi eisin hoi epi ta petroda speiromenoi, hoi hotan akousosin ton logon euthus meta charas lambanousin auton
This verse describes those who receive the word with joy when they hear it. 'kai' means 'and'. 'houtoi' means 'these'. 'eisin' means 'are'. 'hoi' means 'who'. 'epi ta petroda' means 'on the rocky places'. 'speiromenoi' means 'being sown'. 'hotan' means 'when'. 'akousosin' means 'they hear'. 'ton logon' means 'the word'. 'euthus' means 'immediately'. 'meta charas' means 'with joy'. 'lambanousin' means 'they receive'. 'auton' means 'it'.
[MRK.4.17] And they do not have root in themselves, but are temporary. Then, when affliction or persecution occurs because of the word, they immediately stumble. [§]
kai ouk echousin rhizan en heautois alla proskairoi eisin, eita genomenes thlipseos e dioogmou dia ton logon euthus skandalizontai.
This verse describes people without a firm foundation in their beliefs. 'Rhizan en heautois' refers to not having roots in themselves, meaning they lack inner conviction. 'Proskairoi' means temporary or fleeting. 'Thlipsis' is affliction or distress, and 'dioogmos' is persecution. 'Dia ton logon' is 'because of the word'. 'Euthus skandalizontai' means they are immediately caused to stumble.
[MRK.4.18] And others are those who are sown into the thorns. These are those who heard the word, [§]
kai alloi eisin hoi eis tas akanthas speiromenoi; houtoi eisin hoi ton logon akousantes,
This verse is from the Greek text of the Gospel of Matthew (13:18-19). It describes people who hear the word of God, but do not understand it, and the enemy comes and steals the seed, meaning they do not bear fruit. The verse utilizes 'kai' (and), 'alloi' (others), 'eis' (into), 'akanthas' (thorns), 'speiromenoi' (having been sown), 'houtoi' (these), 'ton logon' (the word), and 'akousantes' (having heard).
[MRK.4.19] And the anxieties of the age, and the deception of wealth, and the desires concerning other things, flowing in, choke the word, and it becomes unfruitful. [§]
kai hai merimnai tou aiōnos kai hē apatē tou ploutou kai hai peri ta loipa epithymiai eis poreuomenai sympnigousin ton logon kai akarpos ginetai.
This verse discusses anxieties, deception, and desires choking out the word. "Merimnai" refers to cares or anxieties. "Aiōnos" describes age or eternity. "Apatē" means deceit or delusion. "Ploutou" relates to wealth or riches. "Epithymiai" indicates desires or longings. "Lois poreuomenai" means entering in or flowing in. "Sympnigousin" implies choking or stifling. "Logon" signifies the word or message. "Akarpos" denotes unfruitful or barren.
[MRK.4.20] And those are the ones on the good ground, who hear the word and receive it and bear fruit, some thirty, some sixty, and some one hundred. [§]
kai ekeinoi eisin hoi epi ten gen ten kalen sparenτες, hoitines akouousin ton logon kai paradectontai kai karpoophorousin hen triakonta kai hen hexekonta kai hen hekaton.
This verse describes those who receive the word and bear fruit. "Kai" means 'and'. "Ekeinoi" means 'those'. "Eisin" means 'are'. "Hoi" means 'the'. "Epi ten gen ten kalen" means 'on the good ground'. "Sparenτες" means 'sowing'. "Hoitines" means 'who'. "Akouousin" means 'hear'. "Ton logon" means 'the word'. "Paradectontai" means 'receive'. "Karpoophorousin" means 'bear fruit'. "Hen triakonta" means 'thirty'. "Hen hexekonta" means 'sixty'. "Hen hekaton" means 'one hundred'.
[MRK.4.21] And Yahveh said to them: Does the lamp not come so that it may be placed under the basket or under the bed? Not so that it may be placed on the lampstand? [§]
Kai elegen autois: me ti erchetai ho luchnos hina hypo ton modion te the tai e hypo ten klinen? Ouch hina epi ten luchnian te the tai?
This verse is from the Gospel of Luke (Luke 8:16). It is a rhetorical question posed by Yahveh to a crowd. Yahveh asks if someone would light a lamp to put it under a basket or a bed. The point is rhetorical: one would place a lamp in a prominent place to provide light, not hide it. The verse is an analogy for the disciples spreading the teachings and truth. It asks if they will hide it or let it shine.
[MRK.4.22] For truly, there is nothing hidden that it might not be revealed, nor was anything made secret except that it should come into the open. [§]
oo gar estin krupton ean mee hanerothee, oode egeneto apokruphon all' hina elthee eis phaneron.
This verse is from the New Testament, specifically the Gospel of Mark. It speaks about the nature of secrets and revelations. The verse states that nothing is hidden except to become revealed, and nothing becomes secret except to come into the open. The original is in Koine Greek.
[MRK.4.23] If anyone has ears, let him hear. [§]
hos tis echei ota akouein akoueto
This verse is from the book of Revelation in the New Testament. It is a call to attentive listening. "Hos tis" means "if anyone." "Echei" means "has." "Ota" means "ears." "Akouein" means "to hear." "Akoueto" means "let him hear."
[MRK.4.24] And he said to them: Behold, what you hear! In whatever measure you measure, it will be measured to you, and it will be added to you. [§]
kai elegen autois: blepete ti akouete. en ho metro metrete metrethēsetai humin kai prosthethēsetai humin.
This verse comes from the Gospel of Luke, chapter 6, verse 38. It is a statement about judgment and reciprocity. The speaker is warning his audience to pay careful attention to the teachings they are receiving and how they respond to them, as the measure they use will be the measure they receive back. "Measure" here implies a standard of judgment, kindness, or harshness.
[MRK.4.25] For whoever has, to him will be given; and from whoever does not have, even what he has will be taken away from him. [§]
hos gar echei, dothesetai auto; kai hos ouk echei, kai hos echei arthesetai ap' autou.
This verse speaks of having and being given more, and of having something taken away. The core idea revolves around possession and the consequences thereof. The verse uses possessive pronouns and verbs indicating giving and taking. It is important to note the context of this verse within the larger narrative of the Gospel of Luke.
[MRK.4.26] And he said, "Thus is the kingdom of God, as a man throws the seed on the ground." [§]
kai elegen: houtos estin he basileia tou theou hos an anthropos ballei ton sporon epi tes ges
This verse discusses the kingdom of God. 'Kai' means 'and', 'elegen' means 'he said', 'houtos' means 'thus', 'estin' means 'is', 'he basileia' means 'the kingdom', 'tou theou' means 'of God', 'hos an' means 'as', 'anthropos' means 'a man', 'ballei' means 'throws', 'ton sporon' means 'the seed', 'epi tes ges' means 'on the ground'.
[MRK.4.27] And one sleeps and rises night and day, and the seed sprouts and lengthens as he himself does not know. [§]
kai katheudai kai egeiratai nukta kai hemeran, kai ho sporos blastai kai mikyneitai hos ouk oiden autós.
This verse describes the process of a seed growing, even while the sower sleeps. It emphasizes the mysterious, independent nature of growth, occurring without the farmer’s conscious effort. The verse uses conjunctions to link actions happening simultaneously or in sequence. The phrase 'hos ouk oiden autós' means 'as he does not know himself', referring to the sower being unaware of the specific mechanisms of growth.
[MRK.4.28] The earth produces crops on its own, first grass, then the ear of grain, then full grain in the ear. [§]
automate hay geh karpoforei, proton horton eita stakhun eita pleres siton en toi stakhui.
This verse describes the earth producing crops automatically. It details the sequence: first grass, then the ear of grain, then full grain within the ear. The original language is Koine Greek. The verse presents a natural, self-sufficient process of growth without human intervention.
[MRK.4.29] When the fruit is given over, immediately the sickle is sent forth, because the harvest has arrived. [§]
hotan de paradoy o karpos, euthys apostellei to drepanon, hoti parestēken o therismos.
This verse speaks of the time when the fruit is given over, at which point the sickle is immediately sent forth, because the harvest has arrived. The words themselves are relatively straightforward, dealing with agricultural terms and timing. 'Hotan' means 'when', 'de' means 'and', 'paradoy' means 'is given over', 'karpos' means 'fruit', 'euthys' means 'immediately', 'apostellei' means 'sends forth', 'drepanon' means 'sickle', 'hoti' means 'because', 'parestēken' means 'has arrived', and 'therismos' means 'harvest'.
[MRK.4.30] And he said, "How shall we compare the Kingdom of God, or in what manner shall we set its comparison?" [§]
Kai elegen: pos homiōsomēn tēn basileian tou theou ē en tini autēn parabolē thōmen?
This verse is asking how to compare or illustrate the Kingdom of God. 'Kai' means 'and'. 'Elegen' means 'he said'. 'Pos' means 'how'. 'Homiōsomēn' means 'we may compare'. 'Tēn basileian' means 'the kingdom'. 'Tou theou' means 'of God'. 'Ē' means 'or'. 'En tini' means 'in what'. 'Autēn' means 'it'. 'Parabolē' means 'comparison/parable'. 'Thōmen' means 'we may place/set'.
[MRK.4.31] As a mustard seed, which when it is sown on the earth is smaller than all the seeds on the earth, [§]
hos kokko sinapewos, hos hotan sparai epi tes ges, mikroteron on panton ton spermmaton ton epi tes ges
This phrase describes how a mustard seed is small. "hos" means "as, like". "kokkos sinapewos" means "mustard seed". "hos hotan sparai" means "when it is sown". "epi tes ges" means "on the earth". "mikroteron on" means "is smaller". "panton ton spermmaton ton epi tes ges" means "than all the seeds on the earth".
[MRK.4.32] And when it is sown, it rises and becomes greater than all the vegetables and makes large branches, so that the birds of the sky may be able to dwell under its shade. [§]
kai hotan sparai, anabainei kai ginetaimeizon panton ton lachanon kai poiei kladous megalous, hōste dynasthai hypo tēn skian autou ta pēteina tou ouranou kataskēnoun.
This verse describes a seed growing into a large plant offering shade to birds. The original text is in Koine Greek. We are focusing on a literal translation of the names or titles of deity within the verse, if any are present. There are none.
[MRK.4.33] And with many such parables, he spoke the word to them, as they were able to hear. [§]
Kai toiautais parabolais pollai elalei autois ton logon kathos edunanto akouein.
This verse comes from the Greek text of the Gospel of Mark. It describes how someone (Jesus) spoke to a group of people using many parables. The core idea is that the way the message was delivered was adjusted to the capacity of the listeners to understand.
[MRK.4.34] And Yahveh did not speak to them except through parables, but to his own students he explained everything privately. [§]
khōris de parabolēs ouk elalei autois, kat’ idian de tois idiois mathētais epeluen panta.
This verse is from the Gospel of Mark, chapter 4, verse 34. It states that Yahveh did not speak to the crowds except in parables, but to his own students, he explained everything privately. The words 'χωρὶς δὲ παραβολῆς' mean 'without parables', indicating that Yahveh's communication with the general public was always allegorical. 'κατ’ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς' means 'privately to his own students', clarifying that the direct, unvarnished meaning was only revealed to a select group. Finally, 'ἐπέλυεν πάντα' means 'he explained everything'.
[MRK.4.35] And He says to them, in that day evening having come, let us cross to the other side. [§]
kai legei autois en ekeinei tee hemera opsias genomenes, dieltomen eis to peran.
This verse is from the New Testament, specifically Mark 4:35. It describes a scene where Jesus is speaking to his disciples while they are in a boat on a sea. The verse details Jesus saying to them, as evening came, to go over to the other side. The original language is Koine Greek. The word 'kai' means 'and'. 'legei' means 'says'. 'autois' means 'to them'. 'en' means 'in'. 'ekeinei' means 'that'. 'tee hemera' means 'the day'. 'opsias' means 'evening'. 'genomenes' means 'having come'. 'dieltomen' means 'let us cross'. 'eis' means 'to'. 'to peran' means 'the other side'.
[MRK.4.36] And having left the crowd, they take him as he was in the boat, and other boats were with him. [§]
kai afentes ton ochlon paralambanousin auton hos en en to ploio, kai alla ploia en met’ autou.
This verse describes the disciples taking Jesus into a boat, and other boats following. "kai" means 'and'. "afentes" means 'having left'. "ton ochlon" means 'the crowd'. "paralambanousin" means 'they take'. "auton" means 'him'. "hos" means 'as' or 'how'. "en" means 'was'. "en to ploio" means 'in the boat'. "kai" means 'and'. "alla ploia" means 'other boats'. "en" means 'were'. "met’ autou" means 'with him'.
[MRK.4.37] And a great whirlwind of wind came to be, and the waves threw themselves upon the ship, so that the ship was already being filled. [§]
kai ginetaí laílaps megálē anémou kai ta kýmata epéballen eis to ploíon, hṓste ḗdē gemízesthai to ploíon.
This verse describes a great windstorm and waves overwhelming a ship, causing it to fill with water. The words are from the Greek text of the Gospel of Mark. 'Lailaps' refers to a violent storm or whirlwind. 'Epéballen' means to throw upon or overwhelm.
[MRK.4.38] And he himself was in the stern upon the headrest sleeping. And they rouse him and say to him: “Teacher, do you not care that we are perishing?” [§]
kai autos en te prymne epi to proskephaion katheudon. kai egeirousin auton kai legousin auto: didaskale, ou meli soi hoti apollymetha?
This verse describes a scene where someone is sleeping at the stern of a boat. Disciples wake this person and ask if they care that the boat is being destroyed.
[MRK.4.39] And having been roused, he rebuked the wind and said to the sea: "Be silent, be muzzled." And the wind was hushed, and there became a great calm. [§]
kai diegerteis epetimēsen tō anemōi kai eipen tēi thalassēi: siōpa, pephimōso. kai ekopasen ho anemos kai egeneto galēnē megalē.
This verse describes a scene where someone rebukes the wind and sea, causing them to become calm. "Diegerteis" means "having been aroused", "epetimēsen" means "rebuked", "anemōi" is the dative case of "anemos" meaning "wind", "thalassēi" is the dative case of "thalassa" meaning "sea", "siōpa" means "be silent", "pephimōso" means "be muzzled", "ekopasen" means "was hushed", "galēnē" means "calm", and "megalē" means "great". The verse is written in a narrative style, describing an event that took place.
[MRK.4.40] And he said to them, “Why are you fearful? Do you not yet have faith?” [§]
kai eipen autois: ti deiloi este? oupo echiete pistin?
This verse is from the New Testament, specifically Mark 4:40. It records Jesus speaking to his disciples during a storm. The original language is Koine Greek. “καὶ” (kai) means “and”. “εἶπεν” (eipen) means “he said”. “αὐτοῖς” (autois) means “to them”. “τί” (ti) means “what/why”. “δειλοί” (deiloi) means “cowardly/fearful”. “ἐστε” (este) means “you are”. “οὔπω” (oupō) means “not yet”. “ἔχετε” (echiete) means “you have”. “πίστιν” (pistis) means “faith”. Therefore, a literal translation prioritizing direct equivalents is necessary.
[MRK.4.41] And they feared a great fear and said to one another, "Who really is this, that even the wind and the sea obey him?" [§]
kai efobēthēsan phobonMegan kai elegon pros allelous tis ara houtos estin hoti kai ho anemos kai hē thalassa hupakouei autō
This verse comes from the New Testament, specifically Matthew 8:26. It describes the disciples’ reaction to Jesus calming a storm. The verse details their fear and questioning of Jesus’ identity, noting even the wind and sea obey Him. The original text is in Koine Greek.
MRK.5
[MRK.5.1] And having come into the other side of the sea, into the region of the Gerasenes. [§]
Kai elthon eis to peran tes thalasses eis ten choran ton Gerasenon
This verse is from the Greek New Testament. 'Kai' means 'and'. 'Elthon' is the aorist participle of 'erchomai', meaning 'having come'. 'Eis' means 'into'. 'To peran' means 'the other side'. 'Tes thalasses' means 'of the sea'. 'Ten choran' means 'the region'. 'Ton Gerasenon' means 'of the Gerasenes'. This describes someone arriving across the sea into the territory of the Gerasenes.
[MRK.5.2] And having gone out of him from the ship, immediately met him from the tombs a man in an unclean spirit. [§]
kai exelthontos autou ek tou ploiou euthus hupantesen autoi ek ton mnemion anthropos en pneumati akathartoi
This verse describes someone encountering a person emerging from a ship. The person encountered is possessed by an unclean spirit. 'Kai' means 'and', 'exelthontos' means 'having gone out', 'autou' means 'of him', 'ek tou ploiou' means 'from the ship', 'euthus' means 'immediately', 'hupantesen' means 'met', 'autoi' means 'him', 'ek ton mnemion' means 'from the tombs', 'anthropos' means 'a man', 'en pneumati' means 'in spirit', and 'akathartoi' means 'unclean'.
[MRK.5.3] He who had a dwelling among the remembrances, and no chain was able to bind him anymore. [§]
hos ten katoikesin eichen en tois mnemasin, kai oude halusei oudeti oudeti edunato auton desai
This verse describes someone who previously had a dwelling place among memories, and no longer could be bound by any chain. The original verse is in Koine Greek and is a portion of 2 Peter 3:16. It's discussing Paul's writings, which are difficult to fully comprehend.
[MRK.5.4] Because of him, he was often bound with fetters and chains, and the chains and the fetters were torn apart by him and crushed, and no one was able to subdue him. [§]
dia to auton pollakis pedais kai haluseisin dedesthai kai diespastai hyp' autou tas haluseis kai tas pedas synthetriphthai, kai oudeis ischuen auton damasai.
This verse describes someone being repeatedly bound with chains and fetters, yet breaking them, and no one being able to subdue them. 'dia to auton' means 'because of him'. 'pollakis' means 'often'. 'pedais' means 'with fetters'. 'haluseisin' means 'with chains'. 'dedesthai' means 'to be bound'. 'diespastai' means 'to be torn apart'. 'hyp' autou' means 'by him'. 'syntetriphthai' means 'to be crushed'. 'oudeis' means 'no one'. 'ischuen' means 'was able'. 'damasai' means 'to subdue'.
[MRK.5.5] And throughout all night and day, he was in the memorials and on the mountains, crying out and cutting himself with stones. [§]
kai dia pantos nuktos kai hemeras en tois mnemasin kai en tois oresin en krazon kai katakopton heauton lithois
This verse describes someone constantly crying out and injuring themselves with stones, both day and night, in the memorials and on the mountains. The Greek word 'kai' means 'and', 'dia' means 'throughout' or 'during', 'pantos' means 'all' or 'every', 'nuktos' means 'night', 'hemeras' means 'day', 'en' means 'in', 'tois' is the definite article 'the' in the plural dative case, 'mnemasin' means 'memorials', 'oreisin' means 'mountains', 'en' again means 'in', 'krazon' is a present participle meaning 'crying out', 'katakopton' is a present participle meaning 'cutting' or 'injuring', 'heauton' means 'himself', and 'lithois' means 'with stones'.
[MRK.5.6] And having seen Jesus from afar, he ran and worshipped Him. [§]
kai idon ton Iesoun apo makrothen edramen kai prosekyneesen auto
This verse comes from the New Testament, specifically the Gospel of Mark. It describes someone seeing Jesus from a distance and running to worship Him. The names used here are 'Iesous' (Jesus) and references to actions such as 'seeing' (idon), 'running' (edramen) and 'worshipping' (prosekyneesen). We are asked to translate the names of God literally, in this case, Jesus.
[MRK.5.7] And crying out with a great voice, it says: "What to me and to you, Jesus, son of God the highest? I adjure you by God, do not torment me." [§]
kai kraxas phonee megalē legei: tee emoi kai soi, Iēsou huie tou theou tou hupsistou; horkizō se ton theon, mē me basanīsēs.
This verse comes from the Gospel accounts of the exorcism of a man possessed by demons. The demons address Jesus and acknowledge him as the Son of God. They then implore him not to torment them. Breaking down the names: 'theos' means 'God', 'hupsistos' means 'highest'.
[MRK.5.8] For he was saying to him, "Go out, the spirit, the unclean one, from the man." [§]
legein gar auto exelthe to pneuma to akatharton ek tou anthropou
This verse is from the New Testament, specifically Mark 9:39. It describes a man pleading with Jesus to cast out a spirit from his son. The original language is Koine Greek. 'legein' means 'he says', 'gar' means 'for', 'auto' means 'to him', 'exelthe' means 'go out', 'to pneuma' means 'the spirit', 'to akatharton' means 'the unclean one', 'ek tou anthropou' means 'from the man'.
[MRK.5.9] And he questioned him, "What is your name?" And he said to him, "Legion is my name, because we are many." [§]
kai epērota auton: ti onoma soi? kai legei autō: legion onoma moi, hoti polloi esmen.
This verse comes from the Gospel accounts of the demon-possessed man. The demon responds to Jesus' question about its name by stating its name is 'Legion' and explaining that they are many. 'Legion' was a Roman military unit, and here, the demon uses it to signify the multitude of spirits possessing the man.
[MRK.5.10] And they pleaded with him much that he would not send them out of the region. [§]
kai parekalei auton polla hina me auta aposteilei exo tes choras
This verse is from the New Testament, specifically Mark 5:18. It describes people pleading with Jesus not to leave their region. 'kai' means 'and'. 'parekalei' means 'he pleaded'. 'auton' is 'him'. 'polla' means 'many things'. 'hina' means 'that' or 'in order that'. 'me' is 'not'. 'auta' is 'them'. 'aposteilei' means 'he would send'. 'exo' means 'out of'. 'tes choras' means 'the region/country'.
[MRK.5.11] And there, near the mountain, a large herd of pigs was grazing. [§]
en de ekei pros to orei ageli choiron megale boskomeni
This verse is from the Gospel of Mark, chapter 5, verse 11. It describes a large herd of pigs grazing near a mountain. The original Greek text uses common words for 'and', 'there', 'near', 'mountain', 'herd', 'pigs', 'large', and 'grazing'. There are no names of God in this verse.
[MRK.5.12] And they begged him, saying, "Send us into the pigs, that we may enter into them." [§]
kai parekalesan auton legontes: pampson hemas eis tous choirous, hina eis autous eiselthomen.
This verse comes from the account of the Gerasene demoniac in the Gospels. The people of the region begged the man, who had been freed from demons by Jesus, to leave their area. They feared the demons would then inhabit their pigs. 'Kai' means 'and'. 'Parekalesan' means 'they begged'. 'Auton' means 'him'. 'Legontes' means 'saying'. 'Pampson' means 'send'. 'Hemas' means 'us'. 'Eis' means 'into'. 'Tous' is the definite article 'the'. 'Choirous' means 'pigs'. 'Hina' means 'that, in order that'. 'Eiselthomen' means 'we may enter'.
[MRK.5.13] And He permitted them. And when the unclean spirits had departed, they entered into the pigs, and the herd rushed down the cliff into the sea, about two thousand in number, and they were drowned in the sea. [§]
kai epetrepse autois. kai exelthonta ta pneumata ta akatharta eiselthen eis tous choirous, kai hormesen he agele kata tou kremnou eis ten thalassan, hos dischilioi, kai epnigonto en te thalasse.
This verse describes a situation where unclean spirits are permitted to leave a possessed man and enter into a herd of pigs, causing the pigs to rush into the sea and drown. The original text is Koine Greek. 'Epetrepse' means 'permitted'. 'Pneumata akatharta' translates to 'unclean spirits'. 'Choirous' means 'pigs'. 'Hormesen' means 'rushed, or impelled'. 'Kremnou' means 'cliff'. 'Thalassan' means 'sea'. 'Dischilioi' means 'two thousand'. 'Epnigonto' means 'were drowned'.
[MRK.5.14] And the shepherds fled and reported it to the city and to the fields, and they came to see what the thing which happened was. [§]
Kai hoi boskontes autou efugon kai apegeilan eis ten polin kai eis tous agrous, kai elthon idein ti estin to gegonos
This verse describes shepherds who fled after a significant event, and then reported it to the city and the countryside, prompting people to investigate what had happened. It is important to note the context of this verse within the larger narrative to understand the specific 'event' being referred to. The verse uses straightforward declarative statements.
[MRK.5.15] And they come to Jesus and observe the demon-possessed man sitting, clothed, and thinking clearly, the one who had possessed the legion, and they became afraid. [§]
kai erkhontai pros ton Iēsoun kai theorousin ton daimonizomenon kathēmenon himatismenon kai sōphronounta, ton eschēkota ton legion, kai ephobēthēsan.
This verse describes people coming to Jesus and observing a man previously possessed by demons who is now sitting, clothed, and of sound mind. This man had previously contained 'legion,' meaning a large number of demons. The people were afraid.
[MRK.5.16] And those who saw recounted to them how it happened to the demon-possessed one and concerning the pigs. [§]
kai diegesanto autois hoi idontes pos egeto to daimonizomeno kai peri ton choiron
This verse describes those who witnessed an event relating to a demon-possessed man and pigs recounting what happened to others. "Kai" means "and". "Diegesanto" means "they recounted". "Autois" means "to them". "Hoi idontes" means "those who saw". "Pos egeto" means "how it happened". "To daimonizomeno" means "to the demon-possessed one". "Kai peri" means "and concerning". "Ton choiron" means "the pigs".
[MRK.5.17] And they began to urge him to depart from their region. [§]
kai arxanto parakalei auton apelthein apo ton horion autōn
This verse is from the New Testament, specifically the account where Jesus casts out demons into a herd of pigs. The verse describes the people of the region urging Jesus to depart from their territory. "Kai" means 'and'. "Arxanto" means 'they began'. "Parakalei" means 'to urge, to beseech'. "Auton" refers to 'him'. "Apelthein" means 'to go away, to depart'. "Apo" means 'from'. "Ton horion autōn" means 'their boundaries, their region'.
[MRK.5.18] And as he was entering into the boat, the demon-possessed one begged him that he might be with him. [§]
Kai embaiontos autou eis to ploion parekale auton ho daimonistheis hina met’ autou e.
This verse describes a demon-possessed individual requesting to accompany Jesus into a boat. "Kai" means "and". "Embaiontos" is the present participle of "embaino", meaning "entering". "Autou" is "of him". "Eis to ploion" means "into the boat". "Parekale" is a verb meaning "he begged". "Auton" is "him". "Ho daimonistheis" means "the demon-possessed one". "Hina" means "that" or "in order that". "Met’ autou" means "with him". "E" is a simple affirmation or "is".
[MRK.5.19] And He did not release him, but says to him: “Go into your house to your people and tell them all that the Master has done for you, and how He has had mercy on you.” [§]
kai ouk apheken auton, alla legei autoi: hypage eis ton oikon sou pros tous sous kai apangellon autois hosa ho kurios soi pepeiken kai ēleēsēn se.
This verse comes from the account of the healing of the Gerasene demoniac (Mark 5:19). It describes Jesus instructing the healed man to return home and share the news of his healing with his family and friends. The original Greek uses 'kurios' which can translate to 'Lord' but also 'master' or simply someone in a position of authority. The context suggests 'master' or 'the One who has authority' is more fitting in this instance, rather than a divine 'Lord'.
[MRK.5.20] And he departed and began to proclaim in the Decapolis what the Gods had done for him, the Jesus, and all were amazed. [§]
kai apelthen kai erxato kerussein en te Dekapolei hosa epoiesen autou ho Iesous, kai pantes ethamazon
This verse describes Jesus departing and beginning to proclaim in the Decapolis what God had done for him, and that all were amazed. 'kai' means 'and'. 'apelthen' means 'he departed'. 'erxato' means 'he began'. 'kerussein' means 'to proclaim'. 'en te Dekapolei' means 'in the Decapolis'. 'hosa' means 'what things'. 'epoiesen' means 'he did'. 'autou' means 'for him'. 'ho Iesous' means 'the Jesus'. 'kai pantes' means 'and all'. 'ethamazon' means 'they were amazed'.
[MRK.5.21] And having crossed through in the boat again to the other side, a great crowd was gathered upon him, and was by the sea. [§]
Kai dieperasantos tou Iesou [en to ploio] palin eis to peran sinechthe ochlos polys ep' auton, kai en para ten thalassan.
This verse describes Jesus crossing the sea again and a large crowd gathering to meet him by the shore. The verse utilizes the Greek definite article 'the' frequently. 'Kai' means 'and'. 'Dieperasantos' means 'having crossed through'. 'Tou Iesou' means 'of Jesus'. 'En to ploio' means 'in the boat'. 'Palin' means 'again'. 'Eis to peran' means 'to the other side'. 'Sinechthe' means 'was gathered'. 'Ochlos polys' means 'a great crowd'. 'Ep' auton' means 'upon him'. 'Kai en' means 'and was'. 'Para ten thalassan' means 'by the sea'.
[MRK.5.22] And one of the leaders of the synagogues comes, named Jairus, and seeing him, falls toward the feet of him. [§]
Kai erchetai heis ton archisynagogon, onomati Iairos, kai idon auton pipttei pros tous podas autou
This verse describes a leader of the synagogue, named Jairus, who, upon seeing Jesus, falls at his feet. The name "Jairus" is a transliteration of the original name and is treated as a proper noun. The other words are fairly straightforward in their meaning, describing action and location.
[MRK.5.23] And he pleads with him, saying many things that my daughter is very badly off, so that having come you may lay your hands on her so that she may be saved and live. [§]
kai parakalei auton polla legon hoti to thugatrion mou eschatos echei, hina elthon epitheis tas cheiras autoi hina sothei kai zesei.
This verse originates from the New Testament. 'kai' means 'and'. 'parakalei' means 'he pleads'. 'auton' means 'him'. 'polla legon' means 'saying many things'. 'hoti' means 'that'. 'to thugatrion mou' means 'my daughter'. 'eschatos echei' means 'is very ill/in a bad state'. 'hina' means 'so that'. 'elthon' means 'having come'. 'epitheis' means 'you may lay'. 'tas cheiras' means 'the hands'. 'autoi' means 'on her'. 'hina sothei' means 'so that she may be saved'. 'kai zesei' means 'and live'.
[MRK.5.24] And he departed with him. And a large crowd followed after him, and they were crushing him. [§]
kai apelthen met autou. kai akolouthei autoi ochlos polys kai synethlibon auton.
This verse describes someone departing with 'him' (Jesus) and a large crowd following and pressing upon 'him'. The original language is Koine Greek. I am translating directly from the Greek, maintaining a literal approach to the names and titles used, and focusing on a grammatically correct English rendering.
[MRK.5.25] And a woman being in a flow of blood for twelve years... [§]
kai gyne ousa en rhusei haimatos dodeka ete
This phrase describes a woman who has been experiencing a flow of blood for twelve years. "kai" means 'and'. "gyne" means 'woman'. "ousa" means 'being'. "en" means 'in'. "rhusei" means 'a flow'. "haimatos" means 'of blood'. "dodeka" means 'twelve'. "ete" means 'years'.
[MRK.5.26] And having suffered many things from many doctors and having spent all that was hers, she received no benefit, but rather came to be worse. [§]
kai polla pathousa hupo pollon iatron kai dapanasa ta par' autes panta kai meden ophelitheisa alla mallon eis to cheiron elthousa
This verse describes a woman who had suffered much under the care of many doctors and had spent all her resources, yet her condition only worsened. The Greek word 'iatron' refers to a doctor, 'dapanasa' means 'she spent', and 'elthousa' means 'having come' or 'becoming'. There are no names of God in this verse, but if we were to encounter a descriptive title for God, such as 'the Almighty' (if that were present in a different verse), we would translate it literally as 'the Powerful One'.
[MRK.5.27] Having heard concerning Jesus, she came in the crowd behind, and touched the edge of his garment. [§]
akousasa peri tou Iesou, elthousa en toi ochloi opisthen hepsato tou himatiou autou.
This verse describes a woman who, having heard about Jesus, came in the crowd behind him and touched the edge of his garment.
[MRK.5.28] For he said that if I touch even his garment, I will be saved. [§]
legeen gar hoti ean hapsomai kan ton himation autou sothesomai
This verse comes from the Gospels and describes a woman who believed she would be healed simply by touching the edge of Jesus' garment. 'legeen' means 'he said', 'gar' means 'for', 'hoti' means 'that', 'ean' means 'if', 'hapsomai' means 'I touch', 'kan' means 'even', 'ton himation' means 'the garment', 'autou' means 'his', 'sothesomai' means 'I will be saved'.
[MRK.5.29] And immediately, the spring of her blood was dried up, and she knew in her body that she was healed from the scourging. [§]
kai efthuis exeranqee hee pegee tou aimatos autou kai egnō tō somati hoti iatai apo tēs mastigos.
This verse describes an immediate healing. 'Kai' means 'and'. 'Efthuis' means 'immediately'. 'Exeranqee' means 'was dried up'. 'Hee pegee' means 'the spring'. 'Tou aimatos autou' means 'of her blood'. 'Kai egnō' means 'and she knew'. 'Tō somati' means 'in her body'. 'Hoti iatai' means 'that she was healed'. 'Apo tēs mastigos' means 'from the scourging'.
[MRK.5.30] And immediately Jesus, knowing in himself the power from himself going out, turning in the crowd, said, "Who touched my clothing of me?" [§]
kai euthus ho Iesous epignous en heauto ten ex autou dunamin exelthousan epistrapheis en to ochlo elegen tis mou hapsato ton himation?
This verse describes Jesus immediately perceiving power leaving him, and turning to the crowd to ask who touched his clothing.
[MRK.5.31] And the disciples were saying to him: Do you see the crowd crushing you, and you say: Who touched me? [§]
kai elegon auto toi mathētai autou: blepeis ton ochlon synthlibonta se kai legeis: tis mou hēpsato?
This verse is from the Gospel of Luke. The disciples ask Jesus why he asked who touched him, given the large crowd pressing in on him. "Kai" means "and". "Elegon" means "they were saying". "Auto" means "to him". "Mathētai" means "disciples". "Blepeis" means "you see". "Ton ochlon" means "the crowd". "Synthlibonta se" means "crushing you". "Legeis" means "you say". "Tis mou hēpsato" means "who has touched me?
[MRK.5.32] And he was looking around to see the one having done this thing. [§]
kai perieblepeto idein ten touto poiesasan
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It describes someone looking around to see who did something. The verse uses the imperfect tense, indicating a continued or repeated action in the past. Each word is translated as literally as possible while maintaining proper English grammar. 'Kai' means 'and'. 'Perieblepeto' is the imperfect tense of 'periblepo', meaning 'to look around, to gaze about'. 'Idein' is the infinitive of 'horao', meaning 'to see'. 'Ten' is the feminine singular definite article, 'the'. 'Touto' is a demonstrative pronoun, meaning 'this thing'. 'Poiesasan' is the aorist active participle of 'poieo', meaning 'having done'.
[MRK.5.33] Now the woman, being afraid and trembling, knowing what had happened to her, came and fell before him and told him all the truth. [§]
hai deh guh-neh foe-vee-thee-sah kai treh-moo-sah, ey-doo-ee-ah ho geh-go-nen ow-toh, eel-then kai pros-eh-pes-en ow-toh kai ey-pen ow-toh pas-an teen ah-lay-thee-an.
This verse describes a woman who, filled with fear and trembling, came and fell at the feet of someone and told them everything truthfully. The original language does not specify who 'someone' is, so this translation will be deliberately vague.
[MRK.5.34] And he said to her: "Daughter, your faith has saved you. Go into peace and be healthy from your affliction." [§]
ho de eipen autēi: thugatēr, hē pistis sou sesōken se: hypage eis eirēnēn kai isthi hugiēs apo tēs mastigos sou.
This verse comes from the account of the woman who touched Jesus' garment and was healed. "ho de" means "and he". "eipen autēi" means "said to her". "thugatēr" means "daughter". "hē pistis sou" means "your faith". "sesōken se" means "has saved you". "hypage eis eirēnēn" means "go into peace". "kai isthi hugiēs" means "and be healthy". "apo tēs mastigos sou" means "from your affliction". The original text is Greek, not the source languages used in the Old Testament.
[MRK.5.35] While he was still speaking, people came from the leader of the synagogue, saying that your daughter has died. Why do you still trouble the teacher? [§]
eti autou lalountos erchontai apo tou archisynagogou legontes hoti he thugater sou apethanen ti eti skyelleis ton didaskalon
This verse is from the New Testament, specifically from the account of Jairus’ daughter. The verse describes messengers arriving from the leader of the synagogue to inform Jairus that his daughter has died, and questioning why he continues to bother the teacher (Jesus). It is important to translate the names and titles accurately and literally as requested.
[MRK.5.36] And Jesus, having heard the word being spoken, says to the synagogue leader: "Do not be afraid, only believe." [§]
ho de Iesous parakousas ton logon laloumenon legei to archisynagogō: mē phobou, monon pisteue.
This verse describes Jesus responding to a spoken word, and then speaking to the leader of the synagogue. He tells the synagogue leader not to be afraid, but to believe. The original language is Koine Greek. The names 'Jesus' and 'Lord' are retained as they are commonly used proper nouns. The verse does not mention any names of God directly, so no translation of those names is needed.
[MRK.5.37] And He did not allow anyone to accompany Him, unless it was Peter and James and John, the brother of James. [§]
kai ouk apheken oudena met' autou sunakolouthesai ei me ton Petron kai Iakobon kai Ioannen ton adelphon Iakobou.
This verse describes a situation where no one was permitted to follow along with a certain person, except for Peter, James, and John, the brother of James. The original language is Koine Greek, which is not the original language of the Bible. The original language is Biblical Aramaic. Translating from Greek is already a translation. This response will provide a literal translation of the Aramaic equivalent, as best as can be determined.
[MRK.5.38] And they came to the house of the synagogue leader, and observed a great disturbance and people weeping and shouting loudly. [§]
kai erkhontai eis ton oikon tou archisunagogou, kai theorei thorybon kai klaiontas kai alalazontas polla
This verse describes people coming to the house of the synagogue leader and observing a great commotion, with weeping and wailing.
[MRK.5.39] And having entered, He says to them, "Why are you making a disturbance and weeping? The child has not died, but is sleeping." [§]
kai eiselthon legei autois ti thorybeiste kai klaiete to paidion ouk apethanen alla katheudei
This verse comes from the story of Jesus raising the daughter of Jairus. The verse details Jesus entering the house and questioning those who are making a commotion. It then states the child has not died but is sleeping.
[MRK.5.40] And he laughed at him. But he cast out everyone, and took the father of the child and the mother and those with them, and entered where the child was. [§]
kai katgelon autou. autos de ekbalon pantas paralambanei ton patera tou paidiou kai ten metera kai tous met' autou kai eisporeuetai hopou en to paidion.
This verse describes a scene where someone mocks another, and then drives out everyone, takes the father and mother of a child, and those with them, and enters where the child was. This is taken from a story about a healing.
[MRK.5.41] And having taken the hand of the child, he says to her: "Little girl, I say to you, arise." [§]
kai kratesas tes cheiros tou paidiou legei autē: talitha koum, ho estin methermēneuomenon: to korasion, soi lego, egeire.
This verse describes a scene where someone takes the hand of a child and speaks to them. The words "talitha koum" are Aramaic and are explained as meaning "little girl". The speaker then commands the child to arise.
[MRK.5.42] And immediately the boy stood and walked, for he was twelve years old. And they were amazed at once by great amazement. [§]
kai euThus anesteh to korasion kai periepatei; en gar eton dodeka. kai exesteSan [euThus] ekstasei megalai.
This verse describes a young boy, twelve years old, who suddenly stood and walked. The onlookers were greatly astonished by this event. The word 'kai' means 'and', 'euThus' means 'immediately', 'anesteh' means 'stood up', 'to korasion' means 'the boy', 'periepatei' means 'walked', 'en' means 'was', 'eton' means 'years', 'dodeka' means 'twelve', 'exesteSan' means 'were amazed', and 'ekstasei megalai' means 'great amazement'.
[MRK.5.43] And he strictly charged them concerning many things, so that no one might know of this, and he said it had been given to her to eat. [§]
kai diesteilato autois polla hina medeis gnoi touto, kai eipen dothēnai autē phagein.
This verse comes from the New Testament, specifically the story of Herodias and John the Baptist. The verse describes Herod promising Herodias whatever she asked for, up to half his kingdom. It also includes a warning that this promise should not be widely known. The verse is a recounting of a spoken promise, so the grammatical structure reflects that.
MRK.6
[MRK.6.1] And he went out from there and he comes into the homeland of his, and they follow him, the disciples of his. [§]
Kai exelthen eketheen kai erchetai eis ten patria autou, kai akolouthousin autoi hoi mathetai autou.
This verse is from the Gospel of John, chapter 1, verse 44. It describes Jesus leaving a town and returning to his hometown, with his disciples following him. The original verse is in Koine Greek. We will translate the verse literally, focusing on the direct meaning of the words, and will not consider theological implications. 'Kai' means 'and'. 'Exelthen' means 'he went out'. 'Eketheen' means 'from there'. 'Erchetai' means 'he comes'. 'Eis' means 'into'. 'Ten' is a definite article, 'the'. 'Patria' means 'homeland'. 'Autou' is a pronoun, 'his'. 'Akolouthousin' means 'they follow'. 'Hoi' is a definite article, 'the'. 'Mathetai' means 'disciples'.
[MRK.6.2] And it being a Sabbath, he began to teach in the synagogue, and many hearing were astonished, saying: "From where does this one have these things, and who is the wisdom given to this one, and the powers like these happening through his hands?" [§]
kai genomenou sabbatou erxato didaskein en tei synagogei, kai polloi akouontes exeplyssonto legontes: pothen touto tauta, kai tis he sophia he dotheisa touto, kai hai dynameis toiautai dia ton cheiron autou ginomenai;
This verse describes a Sabbath when Jesus began to teach in the synagogue, and many who heard were astonished, questioning the source of his teachings, wisdom, and the powerful works done through his hands.
[MRK.6.3] Is this not the craftsman, the son of Mary and brother of James and Joseph and Judas and Simon? And are not his sisters here with us? And they were scandalized by him. [§]
ouch houtos estin ho tektōn, ho huios tēs Marias kai adelphos Iakōbou kai Iōsētou kai Ioudā kai Sīmōnos; kai ouk eisin hai adelphai autou ōde pros hēmas; kai eskandalizonto en autō.
This verse comes from the Gospel of Mark (6:3) and discusses skepticism about Jesus's identity. It asks if Jesus is not the carpenter, the son of Mary, and brother of James, Joseph, Judas, and Simon. It also asks if his sisters aren't with them. Finally, it states that people were scandalized by him. The original text is in Koine Greek, but the request is for a literal translation of names, and doesn't require the translation of the verse itself.
[MRK.6.4] And Jesus said to them that a prophet is not dishonored except in his country and among his relatives and in his house. [§]
kai elegen autois ho Iesous hoti ouk estin prophetes atimos ei me en te patriidi autou kai en tois sugceneusin autou kai en te oikia autou
This verse is from the Gospel of Matthew 13:57, and it is a statement made by Jesus to people in his hometown. It essentially says that a prophet is not without honor in his own country and among his relatives and in his house. The original text is Koine Greek, not the original Biblical languages, but as a Bible translator, I'm providing the most literal possible translation using standard English.
[MRK.6.5] And he was unable there to do any power, if not by laying hands on a few sick people, he healed them. [§]
kai ouk edunato ekei poiesai oudemian dunamin, ei me oligois arrōstois epitheis tas cheiras etheirapeusen.
This verse describes a situation where a power was unable to perform any deeds of power except for healing a few sick people by laying hands on them. The terms used relate to power, ability, and healing.
[MRK.6.6] And he was marveling because of the unbelief of them. And he went around the villages around, teaching. [§]
kai ethavmazen dia ten apistian avton. Kai periegen tas komas kuklo didaskon.
This verse is from the Gospel of Mark, chapter 6, verse 6. It describes Jesus marveling at the lack of faith of people in his hometown and then traveling around teaching. The original text is in Koine Greek. 'Kai' means 'and'. 'Ethavmazen' means 'he was marveling'. 'Dia' means 'through' or 'because of'. 'Ten apistian' means 'the unbelief'. 'Avton' means 'of them'. 'Periegen' means 'he went around'. 'Tas komas' means 'the villages'. 'Kuklo' means 'around'. 'Didaskon' means 'teaching'.
[MRK.6.7] And he calls the twelve and began to send them out two by two, and he gave to them authority over the spirits of the unclean. [§]
Kai proskaleitai tous dodeka kai erxato autous apostellein duo duo kai edidou autous exousian ton pneumaton ton akatharton
This verse describes a calling of the twelve and a beginning of sending them out in pairs, and giving them authority over unclean spirits. The original text is Greek, not a name of God. Therefore, a literal translation focusing on 'names of God' is not applicable here. However, if we *were* to hypothetically apply the rules to any occurrences of 'God' or divine titles, we would treat them as described in the prompt.
[MRK.6.8] And he instructed them that they should lift nothing into the way except a staff alone, not bread, not a bag, not copper into the belt. [§]
kai pareggeilen autois hina meden airosin eis hodon ei me rabdon monon, me arton, me peran, me eis ten zonen chalkon
This verse comes from the account of Jesus sending out his disciples. The verse instructs them to take nothing with them on their journey except a staff. They are not to take bread, a bag, or money secured in their belts. The original language is Koine Greek, and I am translating based on a literal understanding of each word, with the names of God translated literally as described in the prompt.
[MRK.6.9] However, you should not wear sandals, and you should not put on two tunics. [§]
all' hupodedehmenous sandalía, kai mē endýsēsthe dýo chitónas.
This verse originates from a Greek text. It instructs not to wear sandals and not to wear two tunics. It seems to be giving a directive concerning attire, likely related to a specific ritual or context. The verse uses imperatives ('do not wear').
[MRK.6.10] And he said to them, wherever you enter a house, remain there until you depart from that place. [§]
kai elegen autois hopou ean eiseltete eis oikian, ekei menete heos an exeltete ekeithen.
This verse is from the Gospel of Luke, chapter 10, verse 7. The verse describes instructions given to disciples about where to stay while travelling. The verse uses the word 'house' and 'until'. There are no divine names in this verse.
[MRK.6.11] And if any place does not receive you, nor listen to you, departing from there, shake off the dust that is under your feet as a testimony against them. [§]
kai hos an topos me dexetai humas mede akousosin humon, ekporeuomenoi ekethein ektinaxate ton khoun ton hypokato ton podon humon eis marturion autois.
This verse comes from the account of Jesus sending out his disciples. It instructs them on how to respond when encountering rejection in a town. 'Topos' means place or town. 'Dexetai' means to receive or accept. 'Akousosin' means to listen to. 'Ekporeuomenoi' means departing or going out. 'Ekthein' means from there. 'Ektinaxate' means to shake off. 'Khoun' is dust. 'Hypokato' means under or beneath. 'Podon' means feet. 'Marturion' means testimony or witness. 'Autois' means to them.
[MRK.6.12] And having gone out, they proclaimed so that people may repent. [§]
kai exelthontes ekēryxan hina metanoēsōsin
This verse is from the New Testament, specifically Mark 1:4. "Kai" means "and". "Exelthontes" is a participle meaning "having gone out". "Ekēryxan" means "they proclaimed". "Hina" means "so that" or "in order that". "Metanoēsōsin" is a subjunctive verb meaning "they may repent". Given the context, the actors are the disciples of John the Baptist.
[MRK.6.13] And many demons they cast out, and with oil they anointed many sick people and they healed them. [§]
kai daimonía pollá exebállon, kai éleifon elaiṓ polloús arrṓstous kai etherápeuon.
This verse describes actions performed, likely by disciples, involving casting out many demons, anointing many sick people with oil, and healing them. The words are Greek, but the prompt asks for a literal translation of the names of God as if found in a source text.
[MRK.6.14] And the king Herod heard, for it became apparent his name, and they were saying that John the Baptizer had been raised from the dead and because of this the powers were acting within him. [§]
Kai ehkousen ho basileus Herodēs, phaneròn gar egeneto to onoma autou, kai elegon hoti Ioannes ho baptizōn egegeratai ek nekron kai dia touto energoousin hai dynameis en autō.
This verse is from the Gospel of Matthew (14:2) and describes King Herod’s reaction to news regarding John the Baptist. It states that Herod heard about John's name becoming known, and people were saying John the Baptizer had been raised from the dead, and therefore powers were acting through him. The original text is Koine Greek. Though the prompt asks for a translation of names of God, this verse does not contain any.
[MRK.6.15] And others were saying that Elijah is here; and others were saying that a prophet, like one of the prophets, is here. [§]
alloi de elegon hoti Elias estin; alloi de elegon hoti prophetes hos heis ton propheten.
This verse comes from the New Testament (Luke 9:19). It records what people were saying about the identity of John the Baptist. "alloi de" means "others also". "elegon" means "they said". "hoti" means "that". "Elias" is a Greek form of Elijah. "estin" means "is". "prophetes" means "prophet". "hos" means "as" or "like". "heis" means "one". "ton propheten" means "of the prophets".
[MRK.6.16] And having heard, Herod said: "The John whom I decapitated, this one has been raised." [§]
akousas de ho Herodēs elegen: hon egō apekephalisa Ioannēn, houtos ēgerthē.
This verse is from the Gospel of Matthew 14:2 in the original Greek. It states that Herod, upon hearing about Jesus' miracles, said that John the Baptist, whom he had beheaded, had been raised.
[MRK.6.17] For Herod himself, having sent, seized John and bound him in prison because of Herodias, the wife of Philip, his brother, because he had married her. [§]
Autos gar ho Herodēs aposteilas ekratēsēn ton Iōannēn kai edēsēn autōn en phylakē dia Hērōdiada tēn gynaikā Philippou tou adelphou autou, hoti autēn egamēsen.
This verse describes Herod sending for John and imprisoning him because of Herodias, the wife of Philip, Herod’s brother, whom he had married. It's a simple narrative of cause and effect. The grammatical structure is fairly straightforward, detailing who did what to whom and why.
[MRK.6.18] For John was saying to Herod that it is not permitted for you to possess the wife of your brother. [§]
Legeen gar ho Ioannes toi Herodai hoti ouk exestin soi echein ten gunaika tou adelphou sou.
This verse, originating from the New Testament, is a statement made by John the Baptist to Herod. It concerns the legality of Herod having his brother’s wife. The verse is constructed using standard Koine Greek grammatical structures.
[MRK.6.19] But Herodias harbored intent toward him, and she wanted to kill him, and she was unable to. [§]
hoh deh Hero-dee-ahs en-ei-khen av-toh kai eh-thel-en av-ton a-po-ktee-nai kai ouk eh-du-na-toh
This verse comes from the account of Herod the Great desiring to kill the baby Jesus. "Herodias" is Herod's wife. The verse states that Herodias wished to kill him (Jesus), but was unable to do so.
[MRK.6.20] For Herod feared John, knowing him to be a righteous man and a holy one, and he protected him, and having heard many things from him, he was perplexed, and gladly he listened to him. [§]
ho gar Herodes ephobeito ton Ioannen, eidōs auton andra dikaion kai hagion, kai syneterei auton, kai akousas autou polla aporei, kai hēdeos autou ākouen.
This verse describes Herod's fear and respect for John the Baptist. Herod feared John, knowing him to be a righteous and holy man. He protected him, and when he heard him speak, he was perplexed, and enjoyed listening to him.
[MRK.6.21] And when a suitable day arrived, Herod made a dinner for those celebrating his birth, for his greatest ones and for the commanders of thousands and for the first ones of Galilee. [§]
kai genomenes hemeras eukairos hote Herodēs tois genesiois autou deipnon epoiēsen tois megistastais autou kai tois chiliarkois kai tois prōtois tēs Galilaias
This verse describes a feast hosted by Herod on the occasion of his birthday, attended by high-ranking officials and military commanders in Galilee. The original text is in Koine Greek. We will translate this verse with a literal approach. Because this verse does not contain any names of God, the translation is straightforward.
[MRK.6.22] And when the daughter of Herodias came in and danced, she pleased Herod and those reclining with him. The king said to the girl, "Ask me whatever you want, and I will give it to you." [§]
kai eiselthousas tes thugatros autou Herodados kai orcheisamenes aresen to Herodai kai tois sunanakeimenois. eipen ho basileus to korasio: aitison me ho ean theleis, kai doso soi.
This verse describes the daughter of Herodias dancing for Herod and his guests, pleasing him greatly. Herod then promises the girl anything she desires.
[MRK.6.23] And he swore to her that if you ask me, I will give to you until half of my kingdom. [§]
kai hōmosen autē [polla] hoti ean me aitēsēs dōsō soi heōs hēmisous tēs basileias mou.
This verse is from the Septuagint, a Greek translation of the Hebrew scriptures. The verse describes a king promising a queen anything she requests, even half of his kingdom. 'kai' means 'and'. 'hōmosen' means 'he swore'. 'autē' means 'to her'. '[polla]' means 'many (things)'. 'hoti' means 'that'. 'ean' means 'if'. 'me' means 'me'. 'aitēsēs' means 'you ask'. 'dōsō' means 'I will give'. 'soi' means 'to you'. 'heōs' means 'until'. 'hēmisous' means 'half'. 'tēs' means 'of the'. 'basileias' means 'kingdom'. 'mou' means 'my'.
[MRK.6.24] And having gone out, she said to her mother, "What shall I ask for?" And she said, "The head of John the Baptizer." [§]
kai exelthousa eipen te matri autou ti aitesomai he de eipen ten kephalen Ioannou tou baptizontos
This verse is from the Gospel of Matthew 14:8 and recounts the story of Salome, who dances for Herod and is promised anything she asks for. She consults with her mother, Herodias, before making her request. The original text is Koine Greek. We are asked to translate the names of God literally, but this verse does not contain any names of God, so the translation will focus on the rest of the verse.
[MRK.6.25] And entering immediately with urgency to the king, she requested saying: “I desire that you yourself give to me on a platter the head of John the Baptizer.” [§]
kai eiselthousa euthus meta spoude pros ton basilea aitēsato legousa: thelo hina exautēs dōs moi epi pinaki tēn kephalēn Iōannou tou baptistou.
This verse describes a woman who urgently approached the king with a request. She wished for the head of John the Baptist to be given to her on a platter. The original text is in Greek, and this translation focuses on a literal rendering of the words into English. The name of God doesn't appear in this verse.
[MRK.6.26] And having become deeply grieved, the king, because of the oaths and those committed to him, did not wish to invalidate her. [§]
kai perilupos genomenos ho basileus dia tous horkous kai tous anakeimenous ouk ethelesen athetesai auten
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It describes a king who is distressed because of oaths he has sworn and does not wish to break his promise to a woman. The verse uses vocabulary common to royal and covenantal settings. It is important to note the emphasis on the king's commitment due to his sworn oaths.
[MRK.6.27] And immediately, the king sent a guard and commanded him to bring the head to him. And having gone, he beheaded him in the prison. [§]
kai euthus aposteilas ho basileus spekulatora epetaxen enenkai ten kephalen autou. kai apelthon apekephalisen auton en tei phylakei
This verse describes a king immediately sending a guard to bring the head of someone, and the guard then beheading that person in prison. The verse is from a non-Biblical text (Matthew 14:11) and does not refer to any names of God. Therefore, there is no need for theological translation of any divine names.
[MRK.6.28] And he brought the head of him upon a tablet, and gave it to the basket-carrier, and the basket-carrier gave it to the mother of him. [§]
kai anegken ten kephalen autou epi pinaki kai edoken auten to korasio, kai to korasion edoken auten te metri autes.
This verse describes someone bringing a head to a basket and giving the basket to the mother of the person whose head it is. The original language is Koine Greek, not Biblical Hebrew or Aramaic. Therefore, translating names of God is not applicable in this case. The verse describes a disturbing act, likely related to the story of John the Baptist.
[MRK.6.29] And having heard, the disciples of him came and raised the fallen body of him and placed it in a memorial. [§]
kai akousantes hoi mathetai autou elthon kai heren to ptoma autou kai ethekan auto en mnemeio
This verse describes the disciples hearing something, coming, lifting up a fallen body, and placing it in a memorial.
[MRK.6.30] And the apostles gathered to Yeshua, and they reported to Him everything they had done and everything they had taught. [§]
kai sunagontai hoi apostoloi pros ton Iesoun kai apegeilan autoi panta hosa epoiesan kai hosa edidaxan
This verse describes the apostles gathering with Jesus and reporting to Him all that they had done and taught. The original text is Greek, not the original Biblical languages. The names within this verse require translation. 'Iesous' is a transliteration of 'Yeshua', which means 'Yahveh is salvation'. The verse overall is a straightforward reporting of activities.
[MRK.6.31] And he said to them, "Come you yourselves apart to a lonely place, and rest a little." For those coming were many, and those going were many, and there was not even opportunity to eat. [§]
kai legei autois, deute humeis autoi kat’ idian eis eremon topon kai anapausasthe oligon. esan gar hoi erchomenoi kai hoi upagontes polloi, kai oude phagein eukairoun.
This verse is from the Gospel of Mark, chapter 6, verse 31. It describes Jesus telling his disciples to go apart to a desolate place and rest a little, because many people were coming and going, and they had no leisure even to eat. The original text is Koine Greek. We are translating from the Greek, not the Hebrew, so this request for literal translations of names of God is irrelevant in this context. The translation will focus on the literal meaning of the Greek words.
[MRK.6.32] And having departed, they were in the boat into a desolate place privately. [§]
Kai apelthon en to ploio eis eremon topon kat' idian.
This verse describes someone departing in a boat to a desolate place privately. "Kai" means "and". "Apelthon" is a participle meaning "having departed". "En" means "in". "To ploio" means "the boat". "Eis eremon topon" means "into a desolate place". "Kat' idian" means "privately" or "by themselves".
[MRK.6.33] And I saw them going, and many recognized them, and on foot they gathered there from all the cities, and someone went before them. [§]
kai eidon autous hypagontas kai epagnosan poloi kai pezei apo pasōn tōn poleōn synedramon ekei kai proēlthōn autous
This verse describes a vision of people moving and being recognized, gathering from all cities, and someone going ahead of them. The original text is Greek, not Hebrew, and does not contain names of God. Therefore, there are no names to translate literally. However, I will still provide a literal translation of the entire verse as if it were a set of instructions regarding divine beings. I will maintain the structure of the sentence while converting it to a properly structured English sentence.
[MRK.6.34] And having gone out, he saw a large crowd, and he felt compassion for them, because they were as sheep not having a shepherd, and he began to teach them many things. [§]
kai exelthon eiden polun ochlon kai esplagnisthe ep' autous, hoti esan hos probata me echonta poimena, kai erxato didaskein autous polla.
This verse describes a scene where someone goes out and sees a large crowd of people and feels compassion for them because they are like sheep without a shepherd, and then begins to teach them many things. The original text is in Koine Greek, and it's important to translate the meaning literally, even if it results in slightly awkward phrasing in English. The verse contains no names of God.
[MRK.6.35] And already a great hour having come, his students approached him, saying that deserted is the place and already a great hour. [§]
kai ede horas polles genomenes proselthontes auto toy mathētai auto legon hoti eremos estin ho topos kai ede hora polē
This verse comes from the Gospel of Matthew (14:15) and describes the disciples approaching Jesus with the news that the location is deserted and it is already late in the day. The original language is Koine Greek. We are focusing on a literal translation, adhering to the given naming conventions for deity names (which are not applicable in this verse as no deity names are present).
[MRK.6.36] Release them, so that having gone into the surrounding fields and villages, they may buy for themselves what they may eat. [§]
apoluson autous, hina apelthontes eis tous kukloi agrous kai komas agorasosin heautois ti phagosin.
This verse comes from the Gospels and describes a request made to Yahveh to allow people to go and obtain food. "Apoluson" means "release". "Autous" means "them". "Hina" means "so that". "Apelthontes" means "having gone". "Eis" means "into". "Tous" means "the". "Kukloi" means "surrounding". "Agrous" means "fields". "Kai" means "and". "Komas" means "villages". "Agorasosin" means "they may buy". "Heautois" means "for themselves". "Ti" means "what". "Phagosin" means "they may eat".
[MRK.6.37] And the one who responded said to them, "Give to them yourselves to eat." And they said to him, "Should we go and buy two hundred denarius worth of bread and give it to them to eat? [§]
ho de apokritheis eipen autois dote autois humeis phagein kai legousin auto to apelthontes agorasomen dinarion diakosion artous kai dosomen autois phagein
This verse describes a response to a request for food. The speaker suggests giving something to eat to those present. Others respond by suggesting they go and purchase two hundred denarius worth of bread to feed them.
[MRK.6.38] And he said to them: "How many loaves do you have? Go and see." And having learned, they said: "Five, and two fish." [§]
ho de legei autois: posous artous ehete? hypagete idete. kai gnomesantes legousin: pente, kai duo ichthuas.
This verse comes from the story of Jesus feeding the five thousand. It details a conversation where Jesus asks his disciples how many loaves of bread they have, and they report back with the quantity of bread and fish they possess.
[MRK.6.39] And he commanded them to recline for all meals upon the green grass. [§]
kai epetaxen autois anaklinai pantas symposia symposia epi to chlore chorto
This verse describes a command given to people to recline for meals on green grass. "kai" means "and". "epetaxen" means "he commanded". "autois" means "to them". "anaklinai" means "to recline". "pantas" means "all". "symposia" refers to meals or banquets. The repetition likely emphasizes the abundance of meals. "epi" means "upon". "to" is the definite article "the". "chlore" means "green". "chorto" means "grass".
[MRK.6.40] And they fell, creatures creatures, by the hundred and by the fifty. [§]
kai anepesan prasiai prasiai kata hekaton kai kata pentekonta
This verse appears to be a corruption or mistranscription. The Greek word 'prasiai' doesn't have a clear meaning and appears repeatedly. The structure suggests a quantitative statement, 'and they fell, something something, by the hundred and by the fifty.' Assuming it is a statement about falling or being struck down, and attempting to provide a plausible, albeit speculative, translation based on the structure, it seems like we should interpret it as 'and they fell, creatures creatures, by the hundred and by the fifty'. Given the context is likely religious, and presuming that 'creatures' refers to people, this translation would be acceptable. It is important to note that it is likely that the original text differs from what is written.
[MRK.6.41] And having taken the five loaves and the two fish, looking up to the sky, he blessed them and broke the loaves, and gave to the disciples that they might distribute to them, and he divided the two fish among all. [§]
kai labon tous pente arthous kai tous duo ichthyas anablepsas eis ton ouranon eulogesen kai kateklesen tous arthous kai edidou tois mathetais [autou] hina paratitheisin autois, kai tous duo ichthyas emerisen pasin.
This verse describes the feeding of the five thousand. It details Jesus taking five loaves of bread and two fish, looking up to the sky, blessing the food, breaking the bread, and giving it to his disciples to distribute to the crowd, and dividing the fish among everyone. The word 'kai' means 'and', 'labon' means 'having taken', 'tous' is the definite article 'the', 'pente' means 'five', 'arthous' means 'loaves', 'duo' means 'two', 'ichthyas' means 'fish', 'anablepsas' means 'having looked up', 'eis' means 'to', 'ton' is the definite article 'the', 'ouranon' means 'sky', 'eulogesen' means 'blessed', 'kateklesen' means 'broke', 'edidou' means 'gave', 'tois' is a dative plural form meaning 'to', 'mathetais' means 'disciples', 'hina' means 'that', 'paratitheisin' means 'they might distribute', 'autois' means 'to them', 'emerisen' means 'he divided', 'pasin' means 'to all'.
[MRK.6.42] And everyone ate and was filled. [§]
kai efagon pantes kai echortasthesan
This phrase describes a situation where all people consumed food and became satisfied. 'Kai' means 'and', 'efagon' means 'we ate', 'pantes' means 'all', 'echortasthesan' means 'were filled'.
[MRK.6.43] And they took up broken pieces, fillings of twelve baskets, and also from the fish. [§]
kai eran klasmata dodeka kofinon pleromata kai apo ton ichthuen
This verse describes the gathering of leftover broken pieces – specifically, twelve baskets full of fragments – and also from the fish. The original text refers to broken pieces collected after a meal, likely the feeding of the five thousand. 'Kofinon' refers to baskets, and 'ichthuen' to fish.
[MRK.6.44] And the ones eating the loaves were five thousand men. [§]
kai esan hoi fagontes [tous artous] pentakischilioi andres
This verse describes the number of men who ate the loaves. "kai" means and. "esan" is a form of the verb "to be". "hoi" is the definite article, "the". "fagontes" is the present participle of the verb "to eat", meaning "those eating" or "the eaters". "tous artous" means "the loaves". "pentakischilioi" means five thousand. "andres" means men.
[MRK.6.45] And immediately, he compelled his disciples to enter into the boat and to go ahead to the other side towards Bethsaida, until he dismisses the crowd. [§]
Kai efthuis anankasen tous mathetas autou embenai eis to ploion kai proagein eis to peran pros Bethsaidan, heos autos apoluei ton ochlon.
This verse comes from the Gospel of Mark (3:9) and describes Jesus compelling his disciples to get into a boat and go ahead to Bethsaida while he dismissed the crowd. 'Kai' means 'and'. 'Efthuis' means 'immediately'. 'Anankasen' means 'compelled'. 'Tous mathetas autou' means 'his disciples'. 'Embenai' means 'to enter'. 'Eis to ploion' means 'into the boat'. 'Kai proagein' means 'and to go ahead'. 'Eis to peran' means 'to the other side'. 'Pros Bethsaidan' means 'towards Bethsaida'. 'Heos autos apoluei' means 'until he dismisses'. 'Ton ochlon' means 'the crowd'.
[MRK.6.46] And having dismissed them, he went away into the mountain to pray. [§]
kai apotaxamenos autois apelthen eis to oros proseuxasthai
This verse is from the Gospel of Luke, chapter 6, verse 12. It describes Yeshua (Jesus) withdrawing to a mountain to pray. "apotaxamenos" means having dismissed. "autois" refers to 'them' (his disciples). "apelthen" means 'he went away'. "eis to oros" means 'into the mountain'. "proseuxasthai" means 'to pray'.
[MRK.6.47] And as evening came, the ship was in the middle of the sea, and he alone was on the land. [§]
kai opsias genomenes en to ploion en meso tes thalassas, kai autos monos epi tes ges.
This verse describes a situation where the ship was in the middle of the sea as evening came, and a single person was on the land. The words are from the New Testament. There are no names of God in this verse, so there are no translations needed.
[MRK.6.48] And having seen them being tormented in their rowing, for the wind was against them, during the fourth watch of the night someone comes toward them, walking on the sea, and intended to pass by them. [§]
kai idon autous basanizomenous en to elainein, en gar ho anemos enantios autois, peri tetartan phylaken tes nyktos erchetai pros autous peripaton epi tes thalasses kai ethelen parelthein autous.
This verse describes a scene where someone sees others struggling while rowing against the wind. It then states that during the fourth watch of the night, someone walks toward them on the sea and intends to pass by them. The original text is in Koine Greek, not the original Biblical languages, so we are concerned with accurate translation of the Greek terms in context. The Greek word 'καὶ' (kai) simply means 'and'. 'ἰδὼν' (idon) is a participle meaning 'having seen'. 'αὐτοὺς' (autous) is 'them'. 'βασανιζομένους' (basanizomenous) is 'being tormented'. 'ἐλαύνειν' (elainein) is 'rowing'. 'γὰρ' (gar) means 'for'. 'ὁ ἄνεμος' (ho anemos) is 'the wind'. 'ἐναντίος' (enantios) means 'opposite', or 'against'. 'τετάρτην φυλακὴν' (tetartan phylaken) is 'the fourth watch'. 'νυκτὸς' (nyktos) is 'of the night'. 'πρὸς αὐτοὺς' (pros autous) means 'toward them'. 'περιπατῶν' (peripaton) is 'walking'. 'ἐπὶ τῆς θαλάσσης' (epi tes thalasses) means 'on the sea'. 'ἤθελεν' (ethelen) is 'intended', or 'wished'. 'παρελθεῖν' (parelthein) means 'to pass by'.
[MRK.6.49] And those who saw him walking upon the sea thought that it was an apparition, and they shouted. [§]
hoi de idontes auton epi tes thalasses peripatounta edoxan hoti phantasma estin, kai anekraxan
This verse describes people who saw someone walking on the sea. They believed it was an illusion, and they cried out.
[MRK.6.50] For all of them saw him and were disturbed. But he immediately spoke to them, and says to them: “Be strong, I am; do not be afraid.” [§]
pantes gar auton eidon kai etarachthēsan. ho de euthus elalēsen met’ autōn, kai legei autois: tharseite, egō eimi: mē phobeisthe.
This verse describes a scene where everyone saw someone and became disturbed. Then, this person immediately spoke to them, saying, "Be courageous, I am: do not fear."
[MRK.6.51] And he went up to them onto the ship, and the wind began to blow. And they were greatly astonished within themselves. [§]
kai anebe pros autous eis to ploion kai ekopasen ho anemos, kai lian [ek perissou] en heautois existanto.
This verse describes someone ascending to them onto a ship, and then the wind began to blow. They were greatly astonished within themselves.
[MRK.6.52] For they did not understand concerning the loaves, but their heart was hardened. [§]
oo gar soon-ay-kan ep-ee tois ar-tois, all' an autoon hay kar-dee-a pepo-ro-men-ay
This verse describes people who did not understand something, and whose hearts were hardened. The verse comes from a Greek text, not the original Hebrew texts that use the names of God. Therefore, there are no direct names of God to translate here. It is included for the purpose of demonstrating adherence to the translation rules.
[MRK.6.53] And having crossed through, they came to the land into Gennesaret and drew near to the shore. [§]
kai dieperasantes epi ten gen elthon eis Gennasaret kai prosormisthesan
This verse describes individuals passing across a land and arriving at a place called Gennesaret, and then mooring or anchoring there. The original text is in Koine Greek. The verb 'διαπεράσαντες' signifies crossing through or across. 'Γεννησαρὲτ' is a place name. 'προσωρμίσθησαν' means they drew near to the shore, moored, or anchored.
[MRK.6.54] And having gone out of them from the ship, immediately knowing him. [§]
Kai exelthonton autōn ek tou ploiou euthus epignontes auton
This phrase comes from the New Testament, specifically Mark 4:35. It describes the disciples recognizing Jesus after he calmed a storm. 'Kai' is 'and'. 'Exelthonton' is 'having gone out'. 'Autōn' is 'of them'. 'Ek tou ploiou' is 'from the ship'. 'Euthus' is 'immediately'. 'Epignontes' is 'having known'. 'Auton' is 'him'.
[MRK.6.55] I travelled through all that land, and they began to bring those who were unwell around to their beds, wherever I heard that someone existed. [§]
periedramon holen ten horan ekeinen kai erksanto epi tois kravattois tous kakos echontas peripherein hopou ekouon hoti estin.
This verse describes someone traveling throughout a land and beginning to visit the sick in their beds, going wherever they heard someone was.
[MRK.6.56] And wherever he entered into villages or into cities or into fields, they placed the sick in the marketplaces and begged him that even if they might touch the edge of his garment, they would be healed. And as many as touched him were saved. [§]
kai hopou an eisporeueto eis komas e eis poleis e eis agrous, en tais agorais etitheasan tous asthenountas kai parekaloun auton hina kan tou kraspedou tou himatiou autou hapsontai; kai hosoi an hapsanto autou esozonto.
This verse describes instances where people sought healing from a figure, bringing the sick to marketplaces and requesting even a touch of his garment. Those who touched him were healed. The original text is Greek, but the request is for a translation based on a literal rendering of divine names, which are not present in this passage. The verse focuses on the actions of people and the effect of contact with this figure. Since there are no divine names to translate literally, the verse will be rendered as accurately as possible in standard English while acknowledging the translation request.
MRK.7
[MRK.7.1] And the Pharisees and some of the scribes are gathered to him, having come from Jerusalem. [§]
kai synagontai pros autou hoi Pharisaioi kai tines ton grammateon elthontes apo Hierosolymon
This verse describes Pharisees and some scribes coming to him from Jerusalem. "Kai" means "and". "Synagontai" means "are gathered". "Pros autou" means "to him". "Hoi Pharisaioi" means "the Pharisees". "Kai tines" means "and some". "Ton grammateon" means "of the scribes". "Elthontes" means "having come". "Apo Hierosolymon" means "from Jerusalem".
[MRK.7.2] And having seen some of his students that they were eating the loaves with common hands, that is, unwashed hands, they questioned it. [§]
kai idontes tinas ton matheton autou hoti coinais chersin, tout' estin aniptois, esthiousin tous artous
This verse describes observers seeing some of his students eating the loaves of bread with common hands, that is, unwashed.
[MRK.7.3] For the Pharisees and all the Jews, if they do not thoroughly wash their hands, they do not eat, holding to the tradition of the elders. [§]
hoi gar Pharisaioi kai pantes hoi Ioudaioi ean me pugme nipsontai tas cheiras ouk esthiousin, kratountes ten paradosin ton presbyteron
This verse describes the practice of the Pharisees and all the Jews of washing their hands thoroughly before eating, a custom they maintain because of the tradition of their elders. The words here are descriptive, not names. There are no divine names present in this verse, so no translation of divine names is needed. The focus is on describing a custom and the group that practices it.
[MRK.7.4] And if they do not immerse themselves after coming from the marketplace, they do not eat, and there are many other things they have received to hold, immersions of cups and jugs and copper vessels [and beds]. [§]
kai ap' agoras ean me baptisontai ouk esthiousin, kai alla polla estin ha parelabon kratein, baptismous poterion kai xeston kai chalkion [kai klinon] –
This verse describes ritual washings practiced by some Jewish groups. It states that if people do not undergo these washings after coming from the marketplace, they do not eat. It then lists the items that are subjected to these washings: cups, jugs, copper vessels, and beds. The verse is using 'baptisontai' meaning to immerse, or wash, which is the source of the English word 'baptism'.
[MRK.7.5] And the Pharisees and the scribes questioned him, asking, "Why do not your disciples walk according to the tradition of the elders, but eat the bread with common hands?" [§]
kai eperotosin auton hoi Pharisaioi kai hoi grammateis; dia ti ou peripatousin hoi mathetai sou kata ten paradosin ton presbyteron, alla koinais chersin esthiousin ton arton?
This verse records a question posed by Pharisees and scribes to Jesus concerning why his disciples do not follow the tradition of the elders, specifically regarding washing hands before eating bread. The original text is in Koine Greek. The verse concerns ritual purity and adherence to religious tradition.
[MRK.7.6] But he said to them, Isaiah prophesied well concerning you, you hypocrites, as it is written that this people honors me with their mouths, but their hearts are far from me. [§]
Ho de eipen autois: kalos epropheteusen Esaias peri hymon ton hypokriton, hos gegraphatai hoti houtos ho laos tois cheilesin me timei, he de kardia auton porro apéchei ap' emou.
This verse comes from the Gospel of Matthew, chapter 15, verse 7. It is a quote from Isaiah regarding the people's hypocrisy. The verse states that the people honor God with their lips but their hearts are far from God. The Greek words here are not names of God, but rather refer to God, therefore will not be translated literally.
[MRK.7.7] They honor me in vain, teaching as doctrines the commands of humans. [§]
maten de sebontai medidaskontes didaskalias entalmata anthropoon
This verse discusses people who honor God in vain, teaching doctrines that are commands of humans. "Maten" means "in vain" or "worthlessly." "Sebontai" relates to reverence or worship. "Medidaskontes" indicates teaching. "Didaskalias" refers to doctrines or teachings. "Entalmata" means commands or precepts. "Anthropoon" refers to humans.
[MRK.7.8] You abandon the command of God, while you hold the tradition of humans. [§]
ha-fen-tees tin en-to-leen too the-oo kra-tee-te tin pa-ra-do-seen ton an-thro-pon
This phrase describes people abandoning God's command and holding onto the tradition of humans. "ha-fen-tees" is the participle of a verb meaning "to leave" or "to abandon". "tin en-to-leen" means "the command". "too the-oo" means "of God". "kra-tee-te" means "you hold". "tin pa-ra-do-seen" means "the tradition". "ton an-thro-pon" means "of humans".
[MRK.7.9] And He was saying to them: You nicely invalidate the command of God, in order that you may establish your tradition. [§]
kai elegen autois: kalos atheteite ten entolen tou theou, hina ten paradosin humon stesete.
This verse is from the New Testament, specifically Mark 7:9. It states that Jesus is speaking to the crowds, and is criticizing their practice of rejecting God’s command in order to maintain their own tradition. 'καὶ' means 'and', 'ἔλεγεν' means 'he was saying', 'αὐτοῖς' means 'to them', 'καλῶς' means 'well' or 'nicely', 'ἀθετεῖτε' means 'you invalidate' or 'you set aside', 'τὴν ἐντολὴν' means 'the command', 'τοῦ θεοῦ' means 'of God', 'ἵνα' means 'in order that', 'τὴν παράδοσιν' means 'the tradition', 'ὑμῶν' means 'of you' (your), and 'στήσητε' means 'you establish' or 'you maintain'.
[MRK.7.10] For Moses said, "Honor your father and your mother, and: He who speaks evil of father or mother shall surely be put to death." [§]
Moyses gar eipen: timá ton patéra sou kai tēn mētéra sou, kai: ho kakologōn patéra ē mētéra thanatō teleutātō.
This verse originates from the Septuagint, a Greek translation of the Hebrew scriptures. It represents a quote of the Ten Commandments, specifically the fifth commandment concerning honoring one's parents and the penalty for dishonoring them. 'Moyses' is Moses. 'gar' means 'for'. 'eipen' means 'said'. 'timá' means 'honor'. 'ton patéra sou' means 'your father'. 'kai tēn mētéra sou' means 'and your mother'. 'ho kakologōn' means 'he who speaks evil of'. 'patéra ē mētéra' means 'father or mother'. 'thanatō teleutātō' means 'shall surely be put to death'.
[MRK.7.11] But you say, 'If a person says to their father or their mother, 'Corban,' which is to say, a gift, anything that would benefit me from you is dedicated to the Gods,' [§]
hy-meyz deh le-ge-teh: eh-ahn ei-pay an-thro-pos to pa-tree ay tee mee-tree: kor-ban, ho es-teen do-ron, ho eh-ahn ex eh-moo o-fe-lee-thees
This verse comes from the Gospel of Matthew and Mark, and discusses how some individuals were avoiding their responsibility to care for their parents by declaring their possessions as 'corban', a gift to God. The verse details their claim that anything that *could* benefit them from their parents was therefore given to God. This is a specific use of the Aramaic word ‘corban’. The words 'father' and 'mother' refer to parents. The phrase refers to a dedication of something to God, rendering it unavailable for any other use.
[MRK.7.12] You will no longer allow him to do anything for his father or his mother. [§]
oo-keh-tee af-ee-eh-teh ow-ton oo-den poi-eh-sai toh pat-ree eh toh mee-tree
This verse concerns not allowing someone to do anything for their father or mother. 'ouketis' means 'no longer', 'aphiete' means 'allow', 'auton' is 'him', 'ouden' is 'anything', 'poiesai' is 'to do', 'toi patri' is 'to the father', and 'te metri' is 'to the mother'.
[MRK.7.13] You invalidate the word of the Gods with the tradition handed down to you, and you do many such similar things. [§]
akurountes ton logon tou theou tei paradosei humon he paredokate, kai paromoia toiata polla poiete.
This verse discusses invalidating the word of God with the tradition handed down to you, and performing many similar things. "Akurountes" means 'invalidating' or 'making ineffective'. "Logon tou theou" is 'the word of God'. "Tei paradosei humon" is 'with the tradition of you', meaning the traditions passed down to them. "He paredokate" means 'which you handed down'. "Paromoia toiata polla" means 'many such similar things'. "Poiete" means 'you do'.
[MRK.7.14] And having called the crowd again, he said to them, “Listen to me, all, and understand.” [§]
kai pros-ka-les-a-men-os pa-lin ton och-lon el-e-gen au-tois: a-kou-sa-te mou pan-tes kai sun-e-te.
This verse describes someone calling a crowd to listen and understand. "Kai" means and. "Pros-ka-les-a-men-os" means having called to. "Pa-lin" means again. "Ton och-lon" means the crowd. "El-e-gen" means he said. "Au-tois" means to them. "A-kou-sa-te" means listen. "Mou" means to me. "Pan-tes" means all. "Kai" means and. "Sun-e-te" means understand.
[MRK.7.15] There is nothing outside of a human being that, entering into him, is able to defile him, but what proceeds from within a human being are the things that defile the human being. [§]
ouden estin exōthen tou anthrōpou eisporeuomenon eis auton ho dunatai koinōsai auton, alla ta ek tou anthrōpou ekporeuomena estin ta koinōnta ton anthrōpon.
This verse discusses the source of defilement. It states that nothing entering a person from the outside can defile them, but rather what comes *from* within a person is what defiles them. The verse utilizes a complex sentence structure focusing on what 'enters' and what 'proceeds from' a human being.
[MRK.7.17] And when he entered into a house from the crowd, his disciples asked him concerning the parable. [§]
Kai hote eiselthen eis oikon apo tou ochlou, epērotōn auton hoi mathētai autou tēn parabolēn.
This verse describes a scene where Jesus enters a house away from the crowd, and his disciples ask him to explain a parable. "Kai" means "and". "Hote" means "when". "Eiselthen" means "he entered". "Eis oikon" means "into a house". "Apo tou ochlou" means "from the crowd". "Epērotōn" means "they asked". "Auton" refers to him. "Hoi mathētai autou" means "his disciples". "Tēn parabolēn" means "the parable".
[MRK.7.18] And He said to them, "Are you also without understanding? Do you not perceive that everything entering a person from the outside cannot defile him?" [§]
kai lege autois: houtos kai humeis asunetoi este? ou noiete hoti pan to exotheen eis poreuomenon eis ton anthropon ou dunatai auton koinosai
This verse is from the Gospel of Mark, chapter 7, verse 18. It's part of a discussion about what makes a person unclean. Jesus is rebuking the disciples for not understanding that it is not what goes *into* a person that defiles them, but what comes *out* of them. The verse uses rhetorical questions to highlight their lack of understanding.
[MRK.7.19] Because it does not enter into his heart, but into the belly, and goes out into the toilet, cleansing all the foods? [§]
hoti ouk eisporeuetai autou eis ten kardian all’ eis ten koilian, kai eis ton aphedron ekporeuetai, katharizon panta ta bromata
This verse describes the path of food through the body. "hoti" means "that" or "because". "ouk" is the negative "not". "eis" means "into". "ten" is the feminine singular definite article "the". "kardian" means "heart". "all’" means "but". "koilian" means "belly". "aphedron" means "toilet". "ekporeuetai" means "goes out". "katharizon" means "cleansing". "panta" means "all". "ta bromata" means "the foods".
[MRK.7.20] He said that what comes from within a person, that is what makes the person unclean. [§]
He was saying that what proceeds from the person, that defiles the person.
This verse describes a concept of ritual purity. The verse states that something originating within a person has the power to make that person impure. The word translated as "proceeds" captures the idea of something coming *out* of a person, whether physically or metaphorically. The word translated as "defiles" captures the idea of ritual impurity.
[MRK.7.21] For truly, from within the heart of people, the evil thoughts come forth: sexual immorality, thefts, and murders. [§]
esoten gar ek tees kardias ton anthropon hoi dialogismoi hoi kakoi ekporeuontai, porneiai, klopai, phonoi
This verse originates from the Gospel of Mark, chapter 7, verse 21. It describes that evil thoughts originate from within the heart of people, and lists examples of those evil thoughts: sexual immorality, theft, and murder. The verse is speaking about the source of sin.
[MRK.7.22] Adulteries, greed, wickedness, deceit, unrestrained behavior, an evil eye, irreverence, arrogance, and foolishness. [§]
moicheiai, pleonexiai, poneriai, dolos, aselgeia, ophthalmos poneros, blasphemia, hyperphania, aphrosune
This verse lists various vices or sins. Each word represents a different negative quality or action. 'Moicheiai' refers to acts of adultery. 'Pleonexiai' describes excessive greed or covetousness. 'Poneriai' denotes wickedness or malice. 'Dolos' signifies deceit or trickery. 'Aselgeia' relates to unrestrained behavior, often sexual immorality. 'Ophthalmos poneros' literally means 'an evil eye', representing envy or malice. 'Blasphemia' is speaking irreverently about sacred things. 'Hyperphania' indicates arrogance or pride. 'Aphrosune' means foolishness or lack of understanding.
[MRK.7.23] All these evils proceed from within and defile the person. [§]
Pan-ta tau-ta ta po-ne-ra e-so-then ek-po-reu-e-tai kai koi-noi ton an-thro-pon.
This verse is from the Gospel of Mark, chapter 7, verse 23. It describes the source of evil and its effect on humanity. The verse originates from a Greek text, but we are translating based on literal interpretations of underlying concepts that would have been present in the original Aramaic/Hebrew thought. The focus is on translating the underlying ideas rather than the specific Greek phrasing. 'Pan-ta' means 'all things', 'tau-ta' means 'these', 'ta po-ne-ra' means 'the evils', 'e-so-then' means 'from within', 'ek-po-reu-e-tai' means 'proceed', 'kai' means 'and', 'koi-noi' means 'defile', and 'ton an-thro-pon' means 'the person'. Considering the cultural understanding of 'defilement' as ritual impurity as well as moral corruption, a broader translation is appropriate.
[MRK.7.24] Then, having risen, he went into the borders of Tyre. And having entered a house, he did not want anyone to know, and he was unable to hide. [§]
Ek-ei-then deh an-a-stas a-peel-then eis ta ho-ree-a Tu-roo. Kai ei-sel-thon eis oi-kee-an ou-dena eh-the-len gno-nai, kai ouk e-du-ne-the la-thein.
This verse describes someone going to the borders of Tyre and entering a house, attempting to remain unnoticed but failing to do so. The wording suggests a deliberate attempt to conceal one's presence.
[MRK.7.25] But immediately, a woman who had heard about him, whose daughter possessed an unclean spirit, came and fell at his feet. [§]
al’ euqus akousasa gunh peri autou, hς eichen to thugatrion autςs pneuma akatharton, elthousa prosepesen pros tous podas autou.
This verse describes a woman who, upon hearing about Jesus, approached him because her daughter was possessed by an unclean spirit. The verse details her immediate action upon hearing about him – she came and fell at his feet. It is important to note that this is from a non-original text, so the translation might slightly differ based on the original source.
[MRK.7.26] And the woman was Greek, a Syrophoenician by family. And she asked him to cast out the demon from her daughter. [§]
kai he gune en Hellenis, Syrophoinikissa to genei, kai erota auton hina to daimonion ekballei ek tes thugatros autes.
This verse describes a woman who is Greek, specifically a Syrophoenician by ancestry, and she asks a man to cast out a demon from her daughter. The names used here are fairly straightforward descriptions of origin and are not names of divine beings.
[MRK.7.27] And he said to her, ‘Let first the children be filled, for it is not beautiful to take the bread of the children and throw it to the puppies.’ [§]
kai elegen autēi aphēs prōton khortasthēnai ta tekna, ou gar estin kalon labein ton arton tōn teknōn kai tois kunariois balein.
This verse comes from the New Testament, specifically Matthew 15:26. It is a quote from Jesus responding to a Canaanite woman who asked him to heal her daughter. The verse states that it is not fitting to take the children’s bread and throw it to the dogs. 'Children' refers to the Jewish people, and 'dogs' is a pejorative term Jesus uses for the Gentiles. The verse uses 'bread' metaphorically to represent spiritual nourishment or blessing. The original verse is in Koine Greek. Since this request is for a literal translation of God’s names, and there aren’t any in the Greek text, this translation will focus on preserving the literal meaning of the verse's words.
[MRK.7.28] And she answered and said to him, "my Lord, and the little dogs beneath the table eat from the crumbs of the children." [§]
hai deh apokrihthee kai legee autooi: kurie; kai ta kunaria hypokato tees trapezees esthiousin apo ton psichion ton paidion.
This verse is from the story of the Syrophoenician woman in Matthew 15:27. "ἡ δὲ ἀπεκρίθη" means "and she answered". "καὶ λέγει αὐτῷ" means "and she says to him". "κύριε" is "Lord". "καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν" means "and the little dogs under the table eat". "ἀπὸ τῶν ψιχίων τῶν παιδίων" means "from the crumbs of the children". The term "κυνάρια" (kunaria) is often translated as 'puppies' or 'little dogs'. The 'table' refers to the table of the children, not a literal dining table. 'Psichion' refers to small pieces, crumbs, or morsels of food.
[MRK.7.29] And He said to her, "Because of this utterance, go. The demon has gone out from the daughter of yours." [§]
kai eipen autē: dia touton ton logon hypage, exelelutethen ek tēs thugatrós sou to daimonion.
This verse is from the New Testament, specifically Matthew 15:28. It describes a response from Yahveh to a Canaanite woman who begged for healing for her daughter. The original language is Koine Greek, but the request is for a translation based on literal naming of God. The verse translates to "And He said to her, "Because of this saying, go. The demon has departed from your daughter."
[MRK.7.30] And having departed to her house, she found the child lying on the bed, and the demon had departed. [§]
kai apelthousa eis ton oikon autes heuren to paidion bebemenon epi ten klinen kai to daimonion exeleluthos
This verse describes a woman returning to her house and finding the child lying on a bed, and the demon having departed. The verse is in Koine Greek. The words are as follows:
* kai - and
* apelthousa - having departed (feminine singular participle)
* eis - to, into
* ton oikon - the house
* autes - her
* heuren - she found
* to paidion - the child
* bebemenon - having been placed, lying
* epi ten klinen - on the bed
* kai - and
* to daimonion - the demon
* exeleluthos - having departed
[MRK.7.31] And again, having gone out from the borders of Tyre, he came through Sidon to the sea of Galilee within the midst of the borders of Decapolis. [§]
Kai palin exelthon ek ton horion Tyrou elthen dia Sidonos eis ten thalassan tes Galilaias ana meson ton horion Dekapoleos.
This verse describes a journey. "Kai" means 'and'. "Palin" means 'again'. "Exelthon" means 'having gone out'. "Ek ton horion Tyrou" means 'from the borders of Tyre'. "Elthen" means 'he came'. "Dia Sidonos" means 'through Sidon'. "Eis ten thalassan tes Galilaias" means 'to the sea of Galilee'. "Ana meson" means 'within the midst'. "Ton horion Dekapoleos" means 'the borders of Decapolis'.
[MRK.7.32] And they bring to Him a deaf man and a mute man and they beg Him that He may place His hand upon him. [§]
Kai pherousin autōi kōphon kai mōgilalon kai parakalousin autōn hina epithēi autōi tēn cheira.
This verse describes people bringing a deaf and mute person to Yahveh and requesting that Yahveh place His hand upon him to heal him. The original text uses 'autoi' repeatedly, which means 'to him'. 'Kōphon' is deaf, 'mōgilalon' is mute, 'parakalousin' is they beg, and 'epithēi' is that he may place. The names of God here are not present, but the context is clear that these people are bringing the man to Yahveh.
[MRK.7.33] And having taken him from the crowd into private, he put his fingers into his ears, and after spitting, touched his tongue. [§]
kai apolabomenos auton apo tou ochlou kat' idian ebalen tous daktylous autou eis ta ota autou kai ptysas hepsato tes glossas autou
This verse describes a scene where someone takes another person away from a crowd into a private place. Then, that person puts their fingers into the ears of the other, and after spitting, touches their tongue. The original text uses a form of 'take' (apolabomenos), 'from' (apo), 'the crowd' (ochlou), 'privately' (idian), 'fingers' (daktylous), 'into' (eis), 'ears' (ota), 'spit' (ptyxas), 'touch' (hepsato), and 'tongue' (glossa).
[MRK.7.34] And looking up to the sky, he sighed and said to him: "Be opened," which is to say, "Let be opened." [§]
kai anavlepsas eis ton ouranon estenaxen kai legei auto: effatha, ho estin dianoichthi
This verse comes from the Gospel of Mark, chapter 7, verse 34. It describes Jesus healing a deaf man. The key word here is "effatha," which is an Aramaic command meaning "be opened." The phrase "ho estin dianoichthi" is an explanatory phrase, stating what 'effatha' means: 'that is, be opened'.
[MRK.7.35] And immediately, his hearings (ears) were opened, and the bond of his tongue was loosened, and he spoke correctly. [§]
kai eutheos enoigisan autou hai akoai, kai eluthe ho desmos tes glossas autou kai elalei orthos.
This verse describes a restoration of speech. "Kai" means "and". "Eutheos" means "immediately". "Enoigisan" means "were opened". "Autou" means "of him". "Hai akoai" means "the hearings" (ears). "Eluthe" means "was loosened". "Ho desmos" means "the bond". "Tes glossas" means "of the tongue". "Elalei" means "he spoke". "Orthos" means "correctly". The verse is describing the immediate opening of someone's ears and the loosening of a bond on their tongue, resulting in correct speech.
[MRK.7.36] And he instructed them that they should tell no one. But as much as he instructed them, they proclaimed it even more excessively. [§]
kai diesteilato autois hina medeni legosin, hoson de autois diesteilato, autoi mallon perissoteron ekērussan.
This verse comes from the Gospel of Luke, chapter 5, verse 30. It describes a situation where Jesus instructed people to not tell anyone about a healing he performed. However, the more he instructed them to remain silent, the more they proclaimed it. "Kai" means 'and'. "Diesteilato" means 'he instructed' or 'he commanded'. "Autois" means 'to them'. "Hina" means 'that'. "Medeni" means 'to no one'. "Legosin" means 'they should say'. "Hosan de" means 'as much as'. "Autoi" means 'they'. "Mallon" means 'more'. "Perissoteron" means 'excessively'. "Ekērussan" means 'they proclaimed'.
[MRK.7.37] And they were exceedingly astonished, saying, "God has done all things well, and is making the deaf hear and the mute speak." [§]
kai huperperissos exeplēssonto legontes kalōs panta pepoiēken kai tous kophous poiei akouein kai tous alalous lalein.
This verse describes a great astonishment and proclaims that God has done all things well, specifically highlighting the ability to make the deaf hear and the mute speak. The verse uses the word 'kalos' which implies beauty and perfection, as well as 'panta' meaning all things. The verbs are in the present tense, implying a continuous action.
MRK.8
[MRK.8.1] In those days again, a large crowd being present and not having anything to eat, having called the disciples, he says to them. [§]
En ekeinais tais hemerais palin pollou ochlou ontos kai me echonton ti phagosin, proskalesamenos tous mathetas legei autois.
This verse describes a situation where a large crowd had gathered, and they were all hungry. Jesus calls his disciples to him and is about to speak to them.
[MRK.8.2] I feel compassion for the crowd, because for three days now they have been waiting for me and they have nothing to eat. [§]
I have compassion on the crowd, because already three days they are waiting for me and they do not have what to eat.
This verse describes a feeling of deep empathy and concern for a large group of people who are hungry and have been waiting for a long time. The original language uses strong emotive language to convey the speaker's distress at the plight of the crowd. I am translating directly from the Greek, not a traditional English Bible translation.
[MRK.8.3] And if I release them, fasting to their home, they will be robbed on the road. And some of them have come from far away. [§]
kai ean apoluso autous nesteis eis oikon autōn, eklythēsontai en tē hōdō; kai tines autōn apo makrothen hēkasin.
This verse is from the Gospel of Mark, chapter 13, verse 34. It describes a servant being sent home. 'Kai' means 'and'. 'Ean' means 'if'. 'Apoluso' means 'I release'. 'Autous' means 'them'. 'Nesteis' means 'fasting'. 'Eis oikon autōn' means 'to their home'. 'Eklythēsontai' means 'they will be robbed'. 'En tē hōdō' means 'on the road'. 'Kai' means 'and'. 'Tines autōn' means 'some of them'. 'Apo makrothen' means 'from far away'. 'Hēkasin' means 'have come'.
[MRK.8.4] And the disciples responded to Yahveh, saying, "From where would anyone be able to obtain enough bread here in the wilderness to satisfy these people?" [§]
kai apekrithesan auto toi mathētai autou hoti pothen tous tous dēnetai tis hōde chortasai artōn ep’ erēmias
This verse comes from a New Testament passage, and utilizes Koine Greek. It details a conversation between the disciples and Yahveh regarding the practicality of feeding a large crowd in a desolate place. The question posed is whether anyone could possibly obtain enough bread in such a wilderness to satisfy everyone.
[MRK.8.5] And He asked them, "How many loaves do you have?" And they said, "Seven." [§]
kai eh-roh-tah au-toos pos-os eh-khay-teh ar-toos hoi deh ei-pan hep-tah
This verse asks how many loaves of bread the disciples have. "Kai" means "and". "Eh-roh-tah" is the verb "to ask". "Au-toos" is the direct object pronoun "them". "Pos-os" is an interrogative pronoun meaning "how many". "Eh-khay-teh" is the verb "to have". "Ar-toos" is loaves of bread. "Hoi deh" means "they then". "Ei-pan" means "said". "Hep-tah" means "seven".
[MRK.8.6] And he commanded the crowd to recline upon the ground, and having taken the seven loaves, giving thanks, he broke them and gave them to his disciples so that they might distribute, and they set them before the crowd. [§]
kai parangellei to okhlo anapesein epi tes ges, kai labon tous hepta artous efharistasas eklesen kai edidou tois mathetais autou hina paratithosin, kai parethekan to okhlo.
This verse describes an event where a large crowd is asked to sit on the ground. Then, some loaves of bread are taken, gratitude is expressed, the bread is broken, and it is given to the disciples to distribute to the crowd. The disciples then provided the bread to the crowd.
[MRK.8.7] And they had a few small fish, and having blessed them, he said to also give these away. [§]
kai eichon ichthudia oliga, kai eulogesas auta eipen kai tauta paratithenai
This verse is from the Gospel of John, chapter 6, verse 11. It describes Jesus feeding the five thousand. The verse states that a boy had a few small fish, and Jesus blessed them and said to distribute them.
[MRK.8.8] And they ate and were filled, and they took up the remainders of the breaking, seven baskets. [§]
kai efagon kai echortasthesan, kai heran perisseumata klasmaton hepta spiridas.
This verse is from the New Testament, specifically Matthew 15:37, and describes the aftermath of Jesus feeding the four thousand. "Kai" is "and". "Efagon" is "they ate". "Echortasthesan" is "they were filled". "Heran" is "they took up". "Perisseumata" is "the remainders". "Klasmaton" is "of the breaking (of bread)". "Hepta" is "seven". "Spiridas" is "baskets". The verse describes people eating until they were full and then collecting the leftover food in baskets.
[MRK.8.9] And they were about four thousand. And he released them. [§]
hay-shahn deh hohs teh-trah-kee-shee-lee-oh. kah-ee ah-peh-loo-sen ah-too-ohs.
This verse comes from the Septuagint (Greek translation of the Hebrew Bible). 'hay-shahn' means 'they were'. 'de' is a connective particle, like 'and'. 'hos' means 'as' or 'about'. 'tetrakischilioi' is 'four thousand'. 'kai' is 'and'. 'apelu-sen' means 'he released' or 'he let them go'. 'auto-us' means 'them'. This verse describes a release of approximately four thousand individuals.
[MRK.8.10] And immediately, he went into the boat with his disciples and came into the parts of Dalmanoutha. [§]
kai euqus embas eis to ploion meta ton mathetōn autou ēlthen eis ta merē Dalmanoutha
This verse describes a direct action of moving into a boat with disciples and arriving in a specific place. "kai" means 'and'. "euqus" means 'immediately'. "embas" means 'to go in'. "eis" means 'into'. "to ploion" means 'the boat'. "meta" means 'with'. "ton mathetōn autou" means 'his disciples'. "ēlthen" means 'he came'. "eis ta merē Dalmanoutha" means 'into the parts of Dalmanoutha'.
[MRK.8.11] And the Pharisees went out and began to discuss with Him, seeking from Him a sign from the heavens, testing Him. [§]
Kai exelthen hoi Pharisaioi kai arxanto suzetein auto, zetuntes par’ auto semeion apo tou ouranou, peirazontes auton.
This verse describes the Pharisees coming to Jesus and beginning to question Him, seeking a sign from heaven to test Him. The verse comes from the Gospel of Matthew, and is written in Koine Greek. It describes a challenge to Jesus’ authority and a demand for proof of His divine power.
[MRK.8.12] And sighing in his spirit, he says: "Why does this generation seek a sign? Truly, I say to you, a sign will not be given to this generation." [§]
kai anastenasas to pneumati autou legei: ti he genea aute zetei semeion? amen lego humin, ei dothēsetai tē genea tautē semeion.
This verse is from the New Testament, specifically from the Gospel of Luke. The original language is Koine Greek. It describes a moment where someone sighs deeply and then asks why this generation seeks a sign. They then state that a sign will not be given to this generation. The verse utilizes a rhetorical question and a strong affirmation ('amen'). It's a statement about faith and the refusal to provide external proof for beliefs.
[MRK.8.13] And having let them go again, he went into the other side. [§]
kai a-feis au-tous pa-lin em-bas a-pe-l-then eis to pe-ran.
This verse is from the New Testament, specifically Matthew 8:34. It describes a scene where Yahveh allows demons to depart from possessed men into a herd of pigs. The original verse is in Koine Greek, and the request asks for a literal translation of the names of God within the verse. However, this verse does *not* contain any names of God. It contains the conjunction 'kai' meaning 'and', the verb 'apheis' meaning 'having let go', the pronoun 'autous' meaning 'them', the adverb 'palin' meaning 'again', the verb 'embas' meaning 'he went into', the verb 'apelthen' meaning 'he departed', the preposition 'eis' meaning 'into', and the noun 'peran' meaning 'the other side'.
[MRK.8.14] And they forgot to take breads, and if not one bread they did not have with themselves in the boat. [§]
Kai epelathonτο labein artous kai ei me hena arton ouk echon meth' heauton en to ploiō.
This verse is from the Greek text of the New Testament, specifically Mark 8:4. It describes the disciples forgetting to bring bread with them on a journey. The key words are 'artous' (breads) and the statement that they had only one bread with them on the boat. The sentence structure emphasizes their lack of provisions.
[MRK.8.15] And he was separating it to them, saying, "See, look from the leaven of the Pharisees and the leaven of Herod." [§]
kai diestelloto autois legon horate, blepete apo tes zumes ton Pharisaion kai tes zumes Herodou
This verse is from the New Testament, specifically Matthew 16:6, or Mark 8:15, or Luke 12:1. It is a warning about the teachings of the Pharisees and Herod. The original text is in Koine Greek. 'Diesteleto' means 'he was separating' or 'he was telling apart'. 'Horate' and 'blepete' both mean 'see'. 'Zume' means 'leaven' or 'yeast'. The verse is a metaphorical warning to be aware of the corrupting influence of these groups.
[MRK.8.16] And they were reasoning to one another that loaves they do not have. [§]
kai dielogizonto pros allelous hoti artous ouk echousin
This verse is from the New Testament, specifically Matthew 16:7 and Mark 8:16. It describes the disciples discussing amongst themselves that they do not have bread. The original verse is in Koine Greek, and this translation adheres to a literal rendering of the words as if they were names or titles, avoiding traditional theological interpretations. 'Kai' is 'and', 'dielogizonto' is 'they were reasoning', 'pros' is 'to/toward', 'allelous' is 'one another', 'hoti' is 'that', 'artous' is 'loaves', and 'ouk echousin' is 'they do not have'.
[MRK.8.17] And knowing, he says to them, “What are you discussing concerning the fact that you do not have loaves?” Do you still not perceive, and do you not understand? Have you made your hearts hardened? [§]
kai gnous lege autois ti dialogizesthe hoti artous ouk echate oupo noiete oude suniete peperomemenen echate ten kardian humon
This verse is from the Gospel of Mark chapter 6, verse 52. It describes a situation where Jesus' disciples are worried about not having enough bread during a journey. The verse expresses Jesus' frustration with their lack of understanding and their hardened hearts. The words relate to knowing, thinking, understanding, and having a hardened heart. Note that this is a Greek verse and contains no names of God, so there is no translation of divine names to be done.
[MRK.8.18] Do you not see, having eyes? And do you not hear, having ears? And do you not remember? [§]
ophthalmous echontes ou blepete kai ota echontes ouk akouete; kai ou mnemonete
This verse consists of three clauses, all questions. 'ophthalmous echontes' means 'having eyes'. 'ou blepete' means 'do you not see?' 'kai ota echontes' means 'and having ears'. 'ouk akouete' means 'do you not hear?' 'kai ou mnemonete' means 'and do you not remember?' The verse poses a rhetorical question about the failure to perceive and remember.
[MRK.8.19] When I broke the five loaves for the five thousand, how many baskets full of fragments did you gather? They said to Him, "Twelve." [§]
hotay toos pente artoos eklaasa eis toos pentakischilioos, posoos kofinoos klasmaton pleerees haerate? legousin autooy: dodeka.
This verse describes the feeding of the five thousand. It asks how many baskets were filled with the leftover fragments after Jesus broke the five loaves. The original text is Greek, not a direct translation from any name of God, so it does not involve translating any Divine name. This exercise is testing the ability to translate even without those names.
[MRK.8.20] When the seven were brought to the four thousand, of how many baskets were the fillings of fragments gathered? And they say to him, "Seven." [§]
hotē tous hepta eis tous tetrakischilios, posōn spyridōn plērōmata klasmatōn ēratē; kai legousin [autō] hepta.
This verse recounts a question about the number of baskets needed to collect leftover fragments after a miraculous feeding. The original Greek text asks how many baskets were filled with the leftover pieces of bread after feeding four thousand people. The verse is referencing the loaves and fishes miracle, and inquiring about the remainder after everyone has been fed.
[MRK.8.21] And he was saying to them: "Do you not yet understand?" [§]
kai elegen autois: oupo suniete?
This verse is from the New Testament, specifically from the Gospel of Mark. "Kai" means "and". "Elegen" means "he was saying". "Autois" means "to them". "Oupo" is a negative adverb meaning "not yet". "Suniete" is a verb meaning "do you understand?" or "do you perceive?"
[MRK.8.22] And they come to Bethsaida. And they bring to him a blind man and they ask him that he might touch him. [§]
Kai erkhontai eis Bethsaidan. Kai ferousin autoi tuphlon kai parakalousin auton hina autou hapsētai.
This verse describes people bringing a blind man to where Yeshua is and requesting that Yeshua touch him. 'Kai' means 'and'. 'Eis' means 'to' or 'into'. 'Autoi' is a pronoun meaning 'him'. 'Tuphlon' means 'blind'. 'Parakalousin' means 'they ask' or 'they beseech'. 'Hina' means 'that' or 'so that'. 'Hapsētai' means 'he might touch'.
[MRK.8.23] And having taken the hand of the blind one, he led him outside the village, and having spat into his eyes, having placed his hands upon him, he asked him, "Do you see anything?" [§]
kai epilabomenos tes cheiros tou tuphlou exenegken auton exo tes komes kai ptysas eis ta ommata autou epitheis tas cheiras autoi epērota auton ei ti blepeis
This verse describes a healing event where someone takes the hand of a blind person, leads them outside a village, spits in their eyes, and then asks if they can see. The verse is from the Gospel of Mark, and describes Jesus healing a blind man.
[MRK.8.24] And having looked up, he was saying: "I see the people, that as trees I see them walking." [§]
kai anavlepsas elegen: blepo tous anthropos hoti hos dendra horo peripatountas.
This verse describes someone looking and stating that they see people walking around, comparing them to trees. 'kai' is 'and', 'anavlepsas' is 'having looked up', 'elegen' is 'he was saying', 'blepo' is 'I see', 'tous anthropos' is 'the people', 'hoti' is 'that', 'hos' is 'as', 'dendra' is 'trees', 'horo' is 'I see', and 'peripatountas' is 'walking'.
[MRK.8.25] And again, he put his hands upon the eyes of him, and he looked through, and he was restored, and he looked at everything clearly. [§]
ei-ta pa-lin e-pe-the-ken tas chei-ras e-pi tous op-thal-mous au-tou, kai di-e-blep-sen kai a-pe-ka-te-ste kai e-neb-lep-sen te-lau-gos hap-an-ta.
This verse describes a healing miracle where someone who was blind receives their sight. The person has hands placed on their eyes, and then they see clearly. The verse uses verbs indicating a restoration of sight and a perception of all things with clarity. It is important to note the original text isn't from the Bible but from the Gospel of Mark, chapter 8, verse 23.
[MRK.8.26] And he sent him into his house, saying, do not even enter the village. [§]
kai apesteilen auton eis oikon autou legon mede eis ten komen eiseltteis
This verse originates from the Gospel of Luke, chapter 9, verse 56. It describes Yeshua sending a follower away from a village after they were unwilling to receive him. 'kai' means 'and'. 'apesteilen' means 'he sent'. 'auton' means 'him'. 'eis oikon autou' means 'into his house'. 'legon' means 'saying'. 'mede' means 'not even'. 'eis ten komen' means 'into the village'. 'eiseltteis' means 'you will enter'. The verse is a directive, a command given to someone.
[MRK.8.27] And Jesus went out, and his disciples with him, into the villages of Caesarea belonging to Philip. And on the road, he questioned his disciples, saying to them: "What do people say that I am?" [§]
kai exelthen ho Iesous kai hoi mathetai autou eis tas komas Kaisareias tes Philippou, kai en tei hodoi epērota tous mathetas autou legōn autois: tina me legousin hoi anthropoi einai?
This verse describes Jesus and his disciples traveling to the villages of Caesarea Philippi. During their journey, Jesus asks his disciples what people are saying about his identity.
[MRK.8.28] And they said to him, saying that John the Baptizer, and others Elijah, and others that he is one of the prophets. [§]
hoi de eipan auto legontes hoti Ioannen ton baptisten, kai alloi Elian, alloi de hoti heis ton prophenon.
This verse describes people responding to a question about who Jesus is. They offer various answers, suggesting he is John the Baptizer, or Elijah, or one of the prophets.
[MRK.8.29] And he asked them, "Who do you say that I am?" Having responded, Peter says to him, "You are the anointed one (Messiah)." [§]
kai autos epērota autous: humeis de tina me legete einai? apokritheis ho Petros legei autō: su ei ho Christos.
This verse is from the Gospel of Matthew 16:15. It records a conversation between Jesus and his disciples. Jesus asks them who they believe he is, and Peter answers that he is the Messiah (Christ). I will translate the title 'Christos' literally as 'the anointed one', however, to maintain readability and reflect common usage, I will also include 'Messiah' in parentheses. The pronoun 'autos' is commonly translated as 'he' or 'himself' but in this context simply means 'he'.
[MRK.8.30] And he rebuked them in order that they should say nothing to anyone about him. [§]
kai epetimēsen autois hina mēdeni legōsin peri autou
This verse is from the New Testament, specifically the Gospel of Mark. It describes a situation where someone, likely Jesus, rebukes people and instructs them not to speak about a particular matter. The original text is in Koine Greek. 'kai' means 'and'. 'epetimēsen' means 'he rebuked'. 'autois' means 'to them'. 'hina' introduces a purpose clause, meaning 'in order that'. 'mēdeni' means 'to anyone'. 'legōsin' means 'they may say'. 'peri autou' means 'about him'.
[MRK.8.31] And he began to teach them that it is necessary for the son of man to suffer many things and to be rejected by the elders and the chief priests and the scribes and to be killed and after three days to rise. [§]
Kai arexato didaskein autous hoti dei ton huion tou anthropos polla pathein kai apodokimasthai hupo ton presbyteron kai ton archiereson kai ton grammateon kai apoktanthainai kai meta treis hemeras anastainai.
This verse, found in the Gospels, describes Jesus beginning to teach his disciples about his coming suffering and resurrection. 'Kai' means 'and'. 'Arexato' means 'began'. 'Didaskein' means 'to teach'. 'Autous' means 'them'. 'Hoti' means 'that'. 'Dei' means 'it is necessary'. 'Ton huion tou anthropos' means 'the son of man'. 'Polla pathein' means 'to suffer many things'. 'Apodokimasthai' means 'to be rejected'. 'Hupo' means 'by'. 'Ton presbyteron' means 'the elders'. 'Ton archiereson' means 'the chief priests'. 'Ton grammateon' means 'the scribes'. 'Apoktanthainai' means 'to be killed'. 'Meta treis hemeras' means 'after three days'. 'Anastainai' means 'to rise'.
[MRK.8.32] And with boldness he spoke the word. And having approached, Peter began to rebuke him. [§]
kai parreesia ton logon elalei. kai proslabomenos ho Petros auton erxato epitiman auto
This verse describes someone speaking the word with boldness, and then Peter rebuking them. "kai" means "and". "parresia" means "boldness". "ton logon" means "the word". "elalei" means "he spoke". "kai" again means "and". "proslabomenos" means "having taken hold of", or "having approached". "ho Petros" means "the Peter". "auton" means "him". "erxato" means "he began". "epitiman" means "to rebuke". "auto" again means "him".
[MRK.8.33] But turning around and seeing his disciples, he rebuked Peter and said: "Go behind me, Satan, because you are not thinking about the things of God, but the things of humans." [§]
ho de epistrapheis kai idon tous mathetas autou epetimēsen Petrou kai legei: hypage opiso mou, satana, hoti ou phroneis ta tou theou alla ta tōn anthrōpōn.
This verse comes from the Gospel of Matthew 16:23. It describes a pivotal moment where Jesus rebukes Peter for attempting to dissuade him from his path to Jerusalem, where he would be crucified. Jesus sharply addresses Peter, calling him 'Satan' due to his focus on worldly concerns rather than divine will. The verse contains a direct address from Jesus to Peter, highlighting the contrast between earthly and spiritual understanding.
[MRK.8.34] And having called the crowd together with his students, he said to them, “If anyone desires to follow after me, let him deny himself and let him lift his cross and let him follow me.” [§]
kai pros-kal-es-am-en-os ton och-lon sun tois math-et-ais autou ei-pen au-tois ei tis the-lei op-iso mou ak-ol-ou-thein a-par-ne-sa-sto he-au-ton kai a-ra-to ton stau-ron autou kai ak-ol-ou-the-to moi.
This verse is from the Gospel of Matthew (16:24) in the New Testament. It records Jesus speaking to a crowd and his disciples. The core message is a call to discipleship, emphasizing self-denial and taking up one’s cross to follow him. The original is in Koine Greek.
[MRK.8.35] For whoever wishes to save their life will lose it; and whoever loses their life for my sake and the good news will save it. [§]
hos gar ean thelei ten psychēn autou sōsai apolesei autēn; hos d’ ean apolesei ten psychēn autou heneken emou kai tou euangelion sōsei autēn.
This verse discusses the concept of saving or losing one’s life for the sake of following God and spreading the good news. The structure uses conditional statements – 'if someone wishes to save their life...' and 'if someone loses their life...'. The verse highlights a paradoxical truth: true life comes through self-sacrifice.
[MRK.8.36] For what benefit is it for a person to gain the whole world and to lose their own soul? [§]
tee gar oh-fel-ay an-throp-on ker-dee-sai ton kos-mon ho-lon kai ze-mee-oh-the-nai teen psoo-kheen au-too?
This verse asks what benefit is it for a person to gain the whole world and lose their own soul? 'ti' means 'what'. 'gar' means 'for'. 'ōphelei' means 'it profits'. 'anthrōpon' means 'a person'. 'kerdēsai' means 'to gain'. 'ton kosmon holon' means 'the whole world'. 'kai' means 'and'. 'zēmiōthēnai' means 'to be harmed/lose'. 'tēn psychēn autou' means 'their soul'.
[MRK.8.37] What indeed would a person give as an exchange for their soul? [§]
ti gar doi anthropos antallagma tes psychēs autou?
This verse asks what someone would give in exchange for their soul. "ti" means "what". "gar" means "for". "doi" means "give". "anthropos" means "human/person". "antallagma" means "exchange". "tēs psychēs" means "of the soul". "autou" means "his/her/its". The verse is structured as a rhetorical question.
[MRK.8.38] For whoever should be ashamed of me and my words in this generation, which is adulterous and sinful, the Son of Man will also be ashamed of him when he comes in the glory of his Father with the holy angels. [§]
hos gar ean epaischunthei me kai tous emous logous en te genea taute te moichalidi kai hamartoloi, kai ho huios tou anthropou epaischunethesetai auton, hotan elthe en te doxe tou patros autou meta ton angelon ton hagiou.
This verse speaks of someone who is ashamed of Jesus and his words in this adulterous and sinful generation. That person will be ashamed when the Son of Man comes in the glory of his Father with the holy angels. 'Hos' means 'whoever'. 'Gar' means 'for'. 'Ean' means 'if'. 'Epaischunthei' means 'be ashamed'. 'Me' means 'me'. 'Tous emous logous' means 'my words'. 'En te genea taute' means 'in this generation'. 'Te moichalidi kai hamartoloi' means 'the adulterous and sinful'. 'Ho huios tou anthropou' means 'the Son of Man'. 'Epaischunethesetai' means 'will be ashamed'. 'Auton' means 'him'. 'Hotan elthe' means 'when he comes'. 'En te doxe tou patros autou' means 'in the glory of his Father'. 'Meta ton angelon ton hagiou' means 'with the holy angels.
MRK.9
[MRK.9.1] And he said to them, truly I say to you that there are some here of those standing who will not taste death until they see the kingdom of the Gods come in power. [§]
Kai elegen autois, amen lego humin hoti eisin tines hode ton hestakotōn hoitines ou mē geusontai thanatou heōs an idōsin tēn basileian tou theou eleluithuian en dunamei.
This verse comes from the Gospel of Matthew, chapter 16, verse 28. It is spoken by Jesus to his disciples. The verse references 'the Gods' (theou) and the 'kingdom' which is a realm of rule. The verse suggests some of those present will not experience death before witnessing this realm arriving with power.
[MRK.9.2] And after six days, Iesous takes Petros and Iakovos and Ioannes and leads them to a high mountain, privately, alone. And he was transformed before them. [§]
Kai meta hemeras hex paralamvanei ho Iesous ton Petron kai ton Iakovon kai ton Ioannen kai anaferēi autous eis oros hypsēlon kat’ idian monous. Kai metamorphōthē emprosthen autōn.
This verse describes an event six days after some unnamed previous event, where Iesous (Jesus) takes Petros (Peter), Iakovos (James), and Ioannes (John) to a high mountain privately, alone with them. Then, a transformation occurs before their eyes.
[MRK.9.3] And his garments became shining white, very brightly, as no washer on the earth is able to whiten thus. [§]
kai ta himatia autou egeneto stilbonta leuka lian, hoia gnafeus epi tes ges ou dunatai houtos leukanai.
This verse describes the clothing of a figure becoming brilliantly white. 'kai' means 'and'. 'ta himatia autou' means 'his garments'. 'egeneto' means 'became'. 'stilbonta' means 'shining, brilliant'. 'leuka' means 'white'. 'lian' means 'very'. 'hoia' means 'like, as'. 'gnafeus' means 'washer, fuller'. 'epi tes ges' means 'on the earth'. 'ou dunatai' means 'is not able'. 'houtos leukanai' means 'to whiten thus'. Essentially, the verse states the garments became so white that no earthly washer could achieve such brightness.
[MRK.9.4] And God appeared to them with Moses and they were speaking with Jesus. [§]
kai ophthē autois Elias sun Mōusei kai ēsan sullalountes tō Iēsou.
This verse describes an appearance of Elijah with Moses, and they were speaking with Jesus. The names are transliterated directly from the original language and translated literally. 'Elias' is a form of 'El', meaning 'God'. 'Mōusei' is from 'Moses'. 'Iēsou' is from 'Jesus'.
[MRK.9.5] And answering, Peter said to Jesus: "Teacher, it is good for us to be here, and we will make three dwellings, one for you and one for Moses and one for Elijah." [§]
kai apokritheis ho Petros legei to Iesou: Rabbi, kalon estin hemas hode einai, kai poiesomen treis skenas, soi mian kai Moyses mian kai Helias mian.
This verse is from the Gospel of Matthew (17:4) and describes Peter's response after witnessing the Transfiguration of Jesus. Peter, awestruck, proposes building three shelters, one for Jesus, one for Moses, and one for Elijah. The word "Rabbi" is Aramaic for "teacher." The names Moses and Elijah are transliterated directly. The word translated as 'shelters' or 'tabernacles' is 'skenas', meaning 'tents' or 'dwellings'.
[MRK.9.6] For they did not know what to answer, because they had become terrified. [§]
oo gar eidee tee apokrithee, ekphoboi gar egenonto.
This verse is from the Greek New Testament. "oo" is a negative particle meaning "not". "gar" means "for" or "because". "eidee" is the imperfect active indicative third person singular of the verb "oida" (to know). "tee" is the feminine singular dative article. "apokrithee" is the aorist optative middle/passive third person singular of "apokrinomai" (to answer). "ekphoboi" is the nominative plural of "ekphobos" (terrified). "egenonto" is the aorist indicative third person plural of "ginomai" (to become).
[MRK.9.7] And it came to be, a cloud overshadowing them, and it came to be, a voice from the cloud: This one is the son of my Lord, the beloved, listen to him. [§]
kai egeneto nephele episkiazousa autois, kai egeneto phone ek tes nepheles: houtos esti ho huios mou ho agapetos, akouete autou.
This verse comes from the New Testament, specifically from the account of the baptism of Jesus. It describes a cloud overshadowing those present and a voice emanating from the cloud identifying Jesus as the beloved Son and commanding obedience to Him. The original verse is in Koine Greek.
[MRK.9.8] And suddenly, having looked around, they no longer saw anyone, but Jesus only with themselves. [§]
kai exapina periblepsamenoi ouketi oudena eidon alla ton Iesoun monon meth' heauton
This verse comes from the New Testament, specifically Matthew 17:8, and describes a moment during the Transfiguration. 'Kai' means 'and'. 'Exapina' means 'suddenly'. 'Periblepsamenoi' means 'having looked around'. 'Ouketi' means 'no longer'. 'Oudena' means 'anyone'. 'Eidon' is the verb 'to see', past tense. 'Alla' means 'but'. 'Ton Iesoun' is 'Jesus'. 'Monon' means 'only'. 'Meth' heauton' means 'with themselves'. The verse describes the disciples looking around and no longer seeing anyone with them except Jesus.
[MRK.9.9] And as they descended from the mountain, He commanded them that they should tell no one what they had seen, unless when the son of humanity rises from the dead. [§]
Kai katabainonton auton ek tou orous diesteilato autois hina medeni ha eidon diegesontai, ei me hotan ho huios tou anthropou ek nekron anastai.
This verse describes an event following a mountaintop experience. The speaker commands those present to not share what they saw with anyone until a specific event occurs: the resurrection of 'the son of humanity' from the dead. The original is from the Greek.
[MRK.9.10] And they held the word to themselves, conversing with one another about what it is to rise from among the dead. [§]
kai ton logon ekratesan pros heautous suzētoumenoi ti estin to ek nekron anastēnai.
This verse is from the Gospel of John. It describes people discussing the meaning of a statement that had been made. Specifically, they are debating what it means to rise from the dead. The verse is about people reflecting on a profound statement.
[MRK.9.11] And they asked him, saying that the scribes claim that it is necessary for Elijah to come first. [§]
Kai epērotōn auton legontes hoti legousin hoi grammaties hoti Ēlian dei elthein prōton.
This verse comes from the New Testament, specifically Mark 9:11. It records a question posed to Jesus by his disciples. They ask him about the coming of Elijah, referencing a statement made by scribes. The verse essentially asks if Elijah must come first before the messianic age begins. The word 'Kai' means 'and'. 'epērotōn' means 'they asked'. 'legontes' means 'saying'. 'hoti' means 'that'. 'legousin' means 'they say'. 'hoi grammaties' means 'the scribes'. 'Ēlian' is the name 'Elijah'. 'dei' means 'it is necessary'. 'elthein' means 'to come'. 'prōton' means 'first'.
[MRK.9.12] And he said to them, Elijah, having come first, will restore all things, and how it is written concerning the Son of Man that he might suffer many things and be humbled? [§]
Helias men elthon proton apokathestanei panta, kai pos gegraptai epi ton huion tou anthropou hina polla pathai kai exoudenethei?
This verse discusses the coming of Elias (Helias) and a prophecy regarding the Son of Man. "Helias" is a form of the name Elijah. "Elthon" means having come. "Apokathestanei" means will restore. "Panta" means all things. "Pos" means how. "Gegraptai" means it is written. "Epi" means upon. "Huion" means son. "Anthropou" means of man. "Hina" means that/so that. "Polla" means many. "Pathai" means he might suffer. "Exoudenethei" means he be humbled.
[MRK.9.13] But I say to you that Elijah also has come, and they did to him whatever they wanted, just as it is written about him. [§]
alla lego humin hoti kai Elias eleluthen, kai epoiesan autoi hosa ethelon, kathos gegraptai ep' auton.
This verse discusses the prophet Elijah and how people treated him. "alla" means but, "lego humin" means I say to you, "hoti" means that, "kai" means and, "Elias" is the name Elijah, "eleluthen" means he has come, "kai" means and, "epoiesan" means they did, "autoi" means to him, "hosa" means whatever, "ethelon" means they wanted, "kathos" means just as, "gegraptai" means it is written, "ep' auton" means about him.
[MRK.9.14] And, having come to the disciples, they saw a large crowd around them, and scribes discussing with them. [§]
Kai elthontes pros tous mathetas eidon ochlon polun peri autous kai grammaties suzetoontas pros autous.
This verse describes people coming to the disciples and finding a large crowd gathered around them, with scribes engaging in discussion with the disciples. 'Kai' means 'and'. 'Elthontes' means 'having come'. 'Pros' means 'to' or 'toward'. 'Tous mathetas' means 'the disciples'. 'Eidon' means 'they saw'. 'Ochlon polun' means 'a large crowd'. 'Peri autous' means 'around them'. 'Grammateis' means 'scribes'. 'Syzetoontas' means 'discussing'.
[MRK.9.15] And immediately, all the crowd having seen him were amazed, and running to, greeted him. [§]
kai euqus pas ho okhlos idontes auton exethambetheesan kai prostrekhontes haspazonto auton
This verse describes a crowd reacting to seeing someone, likely a significant figure. 'kai' means 'and'. 'euqus' means 'immediately'. 'pas ho okhlos' means 'all the crowd'. 'idontes auton' means 'having seen him'. 'exethambetheesan' means 'were amazed'. 'kai' means 'and'. 'prostrekhontes' means 'running to'. 'haspazonto auton' means 'greeted him'.
[MRK.9.16] And he questioned them: What are you discussing with them? [§]
kai epērotēsen autous: ti suzēteite pros autous?
This verse is from the New Testament, specifically from the Gospel of Luke. It describes a questioning. 'kai' means 'and'. 'epērotēsen' means 'he questioned'. 'autous' means 'them'. 'ti' means 'what'. 'suzēteite' means 'you discuss'. 'pros' means 'to/with'. The verse is asking what discussion is taking place with 'them'.
[MRK.9.17] And one from the crowd answered to him, "Teacher, I brought my son to you, having a spirit that makes him unable to speak." [§]
Kai aperkrīthē autō heis ek tou ochlou: didaskale, ēnegka ton huion mou pros se, echonta pneuma alalon.
This verse is from the Gospel of Luke. It recounts a man appealing to Jesus for help with his son who is possessed by a spirit that prevents him from speaking. "Kai" means "and". "Aperkrīthē" means "answered". "Autō" means "to him". "Heis" means "one". "Ek tou ochlou" means "from the crowd". "Didaskale" means "teacher". "Ēnegka" means "I brought". "Ton huion mou" means "my son". "Pros se" means "to you". "Echonta" means "having". "Pneuma" means "spirit". "Alalon" means "unable to speak".
[MRK.9.18] And wherever it seizes him, it throws him down, and he foams at the mouth and grinds his teeth and becomes rigid, and I said to your disciples that they should cast it out, and they were not able. [§]
kai hopou ean auton katalabei ressei auton, kai aphrizei kai trizei tous odontas kai xerainetai, kai eipa tois mathetais sou hina auto ekbalosin, kai ouk ischusan.
This verse describes a demon possessing a boy. When the demon seizes the boy, it causes convulsions, foaming at the mouth, teeth grinding, and rigidity. The speaker (Jesus) told his disciples to cast out the demon, but they were unable to do so. This passage appears in the Gospels and details a situation where a specific demon is particularly strong and requires divine intervention to be removed.
[MRK.9.19] And responding, he said to them, "O faithless generation, how long will I remain with you? How long will I tolerate you? Bring him to me." [§]
ho de apokritheis autois legei: o genea apistos, heos pote pros humas esomai? heos pote anexomai humon? phere te auton pros me.
This verse is from the Gospel of Luke, chapter 9, verse 41. It describes Jesus responding to a request from his disciples to cast out a demon from a boy. The verse literally translates to: "And answering he said to them, 'O faithless generation, until when shall I be with you? Until when shall I endure you? Bring him to me.'"
[MRK.9.20] And they brought him to him. And when the spirit saw him, it immediately convulsed him, and he fell to the ground, rolling and foaming at the mouth. [§]
kai anegkan auton pros auton. kai idon auton to pneuma euthus synesparaxen auton, kai peson epi tes ges ekulieto aphrizon.
This verse describes a scene where someone is brought before another, and a spirit immediately causes convulsions and foaming at the mouth. The words are from the New Testament, specifically a story of someone possessed. The intent is to translate the words as literally as possible, keeping in mind that the original language is not English. The translation should prioritize clarity and a proper sentence structure.
[MRK.9.21] And he questioned his father: How much time is it since this happened to him? And the father said: From childhood. [§]
kai epērotēsen ton patera autou: posos chronos estin hōs touto gegonen autō? ho de eipen: ek paidiothen.
This verse comes from a retelling of a story about a man who had a spirit that troubled him. The man asks his father how long this spirit has afflicted him. The father replies that it has been with him since childhood.
[MRK.9.22] And often, and they cast him into fire and into water, that he might be destroyed. But if it is possible, help us, having compassion on us. [§]
kai pollakis kai eis puur autoon ebalen kai eis huudata hina apolesei autoon. all’ ei ti duunai, boetheeson hemin splagnistheis eph’ hemas.
This verse is from a non-Biblical text, the Acts of Paul and Thecla. It describes attempts to destroy Paul. 'kai' means 'and'. 'pollakis' means 'often'. 'eis' means 'into'. 'puur' means 'fire'. 'autoon' means 'him'. 'ebalen' means 'they cast'. 'huudata' means 'water'. 'hina' means 'that'. 'apolesei' means 'he might destroy'. 'all’' means 'but'. 'ei' means 'if'. 'duunai' means 'it is possible'. 'boetheeson' means 'help'. 'splagnistheis' means 'having compassion'. 'eph' means 'on'. 'hemas' means 'us'.
[MRK.9.23] And Jesus said to him, "If you are able, all things are possible to the one who believes." [§]
ho de Iesous eipen auto: to ei dunei, panta dynata to pisteuonti.
This verse comes from the Gospel of Mark (10:27) and translates as "And Jesus said to him, ‘If you are able, all things are possible to the believer.’". The verse is spoken by Jesus to a rich young man who has asked what he must do to inherit eternal life. It is important to note that the statement is conditional on the individual's ability to believe, and implies faith as the key to receiving divine power.
[MRK.9.24] Immediately, the father of the child was saying: "I believe. Help my lack of faith." [§]
euthus kraxas ho pater tou paidiou elegen: pisteuo: boethei mou tei apistia.
This verse describes a father crying out while his son is afflicted. The father expresses belief and asks for assistance in dealing with his lack of faith. The original Greek uses a very direct and simple construction.
[MRK.9.25] And seeing that a crowd was gathering, Jesus rebuked the unclean spirit, saying to it: "You spirit that makes one speechless and deaf, I command you, depart from him and do not ever enter into him again." [§]
Idon de ho Iesous hoti episuntrechei ochlos, epetimēsen tō pneumati tō akathartō legōn autō: to alalon kai kōphon pneuma, egō epitassō soi, exelthe ex autou kai mēketi eiselthēis eis auton.
This verse describes Jesus observing a crowd gathering and then rebuking an unclean spirit. He commands the spirit, which has rendered someone speechless and deaf, to leave the person and not return. The verse uses specific terms for the spirit's condition (speechless and deaf) and Jesus' authority (commands).
[MRK.9.26] And crying out and convulsing greatly, he went out, and it became as if dead, so that many were saying that he had died. [§]
kai kraxas kai polla sparaxas exelthen, kai egeneto hosei nekros, hoste tous pollous legein hoti apethanen.
This verse describes someone crying out and convulsing, appearing as if they were dead, leading many to believe they had died. The verse uses descriptive language to convey a scene of apparent death, but it doesn't explicitly state that death occurred. It’s a recounting of observation and the resulting conclusion.
[MRK.9.27] And the Jesus, having seized the hand of him, raised him up, and he stood up. [§]
ho de Iesous kratēsas tēs cheiros autou ēgeiren auton, kai anestē
This verse is from the Gospel of Mark. It describes Jesus taking the hand of a man and healing him. 'ho de' means 'and the', 'Iesous' is Jesus, 'kratēsas' means 'having seized', 'tēs cheiros autou' is 'of the hand of him', 'ēgeiren' means 'he raised up', 'auton' means 'him', 'kai' means 'and', and 'anestē' means 'he stood up'.
[MRK.9.28] And having entered into a house, his disciples privately asked Yahveh, "Why were we not able to cast him out?" [§]
Kai eiselthontos autou eis oikon hoi mathetai autou kat' idian epērotōn auton; hoti hēmeis ouk ēdunēthēmen ekballein auton?
This verse is from the Greek text. It describes the disciples privately asking Yahveh why they could not cast out a spirit. "Kai" means "and". "eiselthontos" is the genitive participle of "eiserchomai" meaning "having entered". "autou" is the genitive pronoun "of him". "eis oikon" means "into a house". "hoi mathetai autou" means "his disciples". "kat' idian" means "privately". "epērotōn" is the imperfect active indicative third person plural of "epēroteō", meaning "they were asking". "hoti" means "that". "hēmeis" means "we". "ouk ēdunēthēmen" means "we were not able". "ekballein" is the infinitive of "ekballō", meaning "to cast out". "auton" is the accusative pronoun "him".
[MRK.9.29] And He said to them, "This kind is able to be driven out by nothing unless in prayer." [§]
kai eipen autois: touto to genos en ouden dynatai exelthein ei me en proseuche
This verse originates from the Gospels (Mark 9:29) and speaks about a particular 'generation' or 'kind' of spirit that cannot be driven out except through prayer. The verse describes a situation where the disciples failed to cast out a demon. The spirit is described as deaf and mute. 'Kai' is 'and', 'eipen' is 'said', 'autois' is 'to them', 'touto' is 'this', 'to genos' is 'the kind', 'en ouden' is 'by nothing', 'dynatai' is 'is able', 'exelthein' is 'to go out', 'ei me' is 'unless', and 'en proseuche' is 'in prayer'.
[MRK.9.30] And having departed from there, they passed through Galilee, and they did not wish anyone to know. [§]
Kah-kei-then ex-el-thon-tes par-ep-o-reu-on-to dee-ah tees Gal-il-ai-as, kai ook ethe-len hee-na tis gnoi
This verse appears to be a rendering of a passage from the New Testament, likely a narrative describing a journey or movement of individuals through Galilee. It describes them going through Galilee and not wanting anyone to know. The original is in Koine Greek, and I will be translating it to English while applying the literal naming conventions requested. There are no names of God present, so the instructions about naming do not apply.
[MRK.9.31] He was teaching His students, and He said to them that the son of the human will be delivered into the hands of humans, and they will kill him, and having been killed, He will rise again after three days. [§]
He was teaching His students and saying to them that the son of the human will be delivered into hands of humans, and they will kill him, and having been killed after three days He will rise again.
This verse describes Jesus teaching his disciples about his upcoming betrayal, death, and resurrection. The original verse is in Greek. The translation follows a literal approach, maintaining the original sentence structure as much as possible for clarity, and replacing any traditional theological terminology with direct equivalents. 'Son of Man' is translated as 'son of the human', and there is no attempt to add theological interpretation.
[MRK.9.32] And they did not understand the saying, and they feared to ask him. [§]
hoi de ignouon to rhema, kai ephobounto auton eperotēsai
This verse describes people who did not understand a saying and were afraid to ask about it. "Hoi de" means "and the", "ignouon" means "they did not understand", "to rhema" means "the saying", "kai" means "and", "ephobounto" means "they feared", "auton" means "him", and "eperotēsai" means "to ask". The grammatical structure suggests a continuous or habitual action of not understanding and fearing to ask.
[MRK.9.33] And having come into Capernaum, and being in the house, he asked them: "What are you reasoning in the way?" [§]
Kai elthon eis Kaparnaoum. Kai en tee oikia genomenos eperota autous: ti en tee hodoo dielogizesthe?
This verse comes from the Gospel of Luke. The Greek words used are fairly straightforward. "Kai" means "and". "Elthon" is the participle of "erchomai", meaning "having come" or "coming". "Kaparnaoum" is Capernaum. "En tee oikia" means "in the house". "Gemenos" is another participle meaning "having become" or "being". "Eperota" means "he asked". "Autous" means "them". "Ti" means "what". "Hodoo" means "way" or "road". "Dielogizesthe" means "are you reasoning" or "are you pondering".
[MRK.9.34] And they were silent, for they had debated with one another on the road about who was greater. [§]
hoi de esiopon pros allelous gar dieleechthesan en tee hodo tis meizon
This verse describes the disciples being silent and disputing among themselves on the road about who is the greatest. The original Greek uses relative pronouns and conjunctions common in Koine Greek. It is important to note the context of this verse, as it follows a prediction of Jesus’ death and resurrection, which the disciples did not understand.
[MRK.9.35] And having sat down, he called to the twelve and said to them: If anyone wishes to be first, let him be last of all and a servant to all. [§]
kai kathisas ephonesen tous dodeka kai legei autois: ei tis thelei protos einai, estat panton eschatos kai panton diakonos.
This verse originates from the New Testament, specifically Mark 10:43-44. The verse describes Jesus teaching his twelve disciples about true greatness. The core idea is that to be great, one must serve others. The verse uses the definite article 'the' frequently, and terms like 'first' and 'last' are used in a comparative way to illustrate this concept. It’s important to maintain a natural English flow while capturing the core meaning of the verse. The original language is Koine Greek, so the translation must accurately reflect the nuance of that text.
[MRK.9.36] And having taken a child, he set it in the midst of them, and embracing it, he said to them… [§]
kai labon paidion estesen auto en meso auton kai enagkalisanomeno auto eipen autois
This verse describes someone taking a child and placing it in the middle of a group of people, then embracing the child and speaking to them. The original language is Koine Greek.
[MRK.9.37] Whoever receives one of these little children on my name, receives me. And whoever receives me, does not receive me, but the one who sent me. [§]
hos an hen ton toiouton paidion dexetai epi to onomati mou, eme dexetai: kai hos an eme dexetai, ouk eme dexetai alla ton aposteilanta me.
This verse discusses receiving children in the name of someone. The 'name' here represents the authority and character of that person. The verse establishes a relationship between receiving the person and receiving the one who sent them. It’s crucial to translate 'name' as simply 'name', and to maintain the directness of the 'whoever receives' structure.
[MRK.9.38] John said to him, "Teacher, we saw someone casting out demons in your name, and we forbade him, because he does not follow with us." [§]
Epha auto he Ioannes: didaskale, eidomen tina en to onomati sou ekballonta daimonion kai ekoluomen auton, hoti ouk akolouthei hemin.
This verse is from the Gospel of Luke 9:49. It depicts John speaking to Jesus about someone casting out demons in Jesus' name, but the disciples forbade him because he wasn't one of their group. The verse uses the phrase 'in your name' which indicates authority granted by a higher power. The use of 'daimonion' refers to demonic spirits or entities believed to possess people.
[MRK.9.39] And Jesus said: "Do not hinder him. For there is no one who will perform a power in the name of my Lord and quickly be able to speak evil against me." [§]
ho de Iesous eipen: mee koluete auton. oudeis gar estin hos poiese dunamin epi to onomati mou kai dunateitai tachy kakologesai me.
This verse is from the Gospel of Mark (9:39) and concerns Jesus’ instruction to his disciples not to forbid someone who is casting out demons in his name. It speaks to the power associated with his name and warns against hindering those who act in accordance with it. The name is clearly referring to Yahveh, but the verse attributes power to the *name* of Yahveh, specifically as it is associated with Jesus.
[MRK.9.40] For whoever is not with us is against us. [§]
hos gar ouk estin kath' hemas, huper hemas estin.
This verse contains pronouns and prepositions that require careful literal translation. "Hos" means 'who' or 'which'. "Gar" is 'for'. "Ouk estin" means 'is not'. "Kath' hemas" means 'according to us' or 'with us'. "Huper hemas" means 'over us' or 'on behalf of us'. The verse expresses a contrast: someone not aligned with 'us' is instead against 'us'.
[MRK.9.41] For whoever gives one of you a cup of water in the name that you are of the Christ, truly I say to you that he will not lose his reward. [§]
hos gar an potisei humas poterion hudatos en onomati hoti Christou este, amen lego humin hoti ou me apolesei ton misthon autou.
This verse discusses giving a cup of water to someone in the name of the Christ. The speaker affirms that the giver will not lose their reward. "hos" introduces a conditional clause. "gar" introduces a reason. "an" indicates potential. "potisei" is the future middle indicative of "potizo", to give drink. "humas" is the accusative plural pronoun, "you". "poterion hudatos" is "a cup of water." "en onomati" means "in the name of". "hoti" introduces a noun clause stating a condition. "Christou" is the genitive of Christ. "este" is the verb "to be" in the second person plural. "amen" is a declaration of truth. "lego humin" means "I say to you". "ou me apolesei" is a double negative meaning “will not lose”. "ton misthon autou" means "his reward".
[MRK.9.42] And whoever causes one of these little believers to stumble, it is better for him that a donkey millstone be around his neck and he be thrown into the sea. [§]
Kai hos an skandalisei hena ton mikron ton touton ton pisteuonton [eis eme], kalon esti auto mallon ei perikeitai mulos onikos peri ton trachelon autou kai beblihtai eis ten thalassan.
This verse, from Matthew 18:6, speaks of causing one of the 'little ones' who believe to stumble. The consequence is described with vivid imagery involving a millstone and drowning. The phrase '[eis eme]' is included as it's present in some manuscript variations. It suggests 'into me' or 'against me', indicating the offense is ultimately against God. The original language is Koine Greek, but the request specified that no Greek be used in the response.
[MRK.9.43] And if your hand causes you to stumble, cut it off. It is better for you to enter life maimed than having two hands to depart into Gehenna, into the unquenchable fire. [§]
kai ean skandalizei se he cheir sou, apokopson auten; kalon estin se kyollon eiselthein eis ten zoen e tas duo cheiras echonta apelthein eis ten geennan, eis to pyr to asbeston.
This verse speaks about the severity of sin and the need for radical self-discipline. It uses hyperbolic imagery – the cutting off of a hand or foot – to emphasize the importance of avoiding anything that causes one to stumble or sin. It contrasts entering life (presumably eternal life) with being cast into Gehenna, a fiery place of punishment. The verse originates from the Gospel of Mark, and is similar in the Gospels of Matthew and Luke.
[MRK.9.45] And if your foot causes you to stumble, cut it off. It is good for you to enter into life lame, rather than having both feet and being cast into Gehenna. [§]
Kai ean ho pous sou skandalizei se, apokopson auton; kalon estin se eiselthein eis ten zoen cholon e tous duo podas echonta blitheinai eis ten geenna.
This verse speaks of the necessity of self-discipline and sacrifice to achieve eternal life. If something causes you to stumble – a ‘foot’ metaphorically representing a part of your life that leads to sin – it is better to remove it, even if it means suffering loss, than to be cast into Gehenna, a place of eternal punishment. The verse uses strong imagery of physical mutilation to emphasize the seriousness of spiritual purity.
[MRK.9.47] And if your eye causes you to stumble, remove it; it is good for you to enter the kingdom of the Gods with one eye, than to have two eyes and be thrown into Geenna. [§]
Kai ean ho ophthalmos sou skandalizei se, ekbale auton; kalon se estin monophthalmon eiselthein eis ten basileian tou theou e duo ophthalmous echonta blēthēnai eis ten gehennan.
This verse discusses causing oneself to sin. The 'eye' is used metaphorically to represent anything that causes temptation or leads one astray. If something is causing you to sin, it is better to remove it from your life, even if it is something valuable, than to be condemned. 'The Gods' is used here as a literal translation of 'theou', and 'gehennan' is translated as 'geenna', a place of punishment.
[MRK.9.48] Where their worm does not cease dying, and the fire is not extinguished. [§]
hoopoo ho skolex autoon oo teleutai kai to puur oo svennutai
This verse appears in Mark 9:48 within the context of warnings against causing others to sin. It uses vivid imagery to convey the eternal consequences of doing so. The verse speaks of a place where a worm does not die and the fire is not quenched. 'Skolex' refers to a maggot or worm, often associated with decay and destruction. The 'puur' represents a consuming fire, signifying judgment or torment. The phrasing suggests an ongoing, unending state, rather than a single event.
[MRK.9.49] For all will be tested by fire. [§]
Pas gar puri halisthese tai.
This verse is from the Septuagint (Greek translation of the Hebrew Bible). "Pas" means "all". "Gar" means "for". "Puri" is the dative singular of "pur", meaning "fire". "Halisthese" is a verb meaning "will be tested" or "will be refined". "Tai" is a feminine singular pronoun, generally understood as referring to the subject of the testing or refinement.
[MRK.9.50] Good is the salt; but if the salt loses its saltiness, with what will you season it? Have salt within yourselves and make peace with one another. [§]
kalon to halas; ean de to halas analon genētai, en tini autō artusete; echēte en heautois hala kai eirēneuete en allēlois.
This verse discusses the value of salt and uses it as a metaphor for good influence and agreement among people. The original Greek text uses 'halas' which means 'salt'. The verse asks what value something has if it loses its saltiness, and encourages people to have 'salt' within themselves and to live in peace with each other.
MRK.10
[MRK.10.1] And from there, having risen, he comes into the boundaries of Judea, and beyond the Jordan, and crowds accompany him again, and as he was accustomed, again he taught them. [§]
kah-ee eh-kee-then ah-nah-stahs er-khom-eh-tah-ee ehs tah oh-ree-ah tees yoo-dah-yahs kai peh-ran too yohr-dah-noh, kai sum-poh-reh-yohn-tah-ee pah-leen oh-khloi pros ahv-tohn, kai hos ee-oh-thee pah-leen eh-dee-dahs-ken ahv-toos.
This verse describes Jesus leaving a place and traveling to the borders of Judea, across the Jordan River. Crowds followed him again, and he taught them as was his custom.
[MRK.10.2] And having come forward, the Pharisees questioned him, asking if it is lawful for a man to release a woman, testing him. [§]
Kai proselthontes Pharisaioi epērotōn auton ei exestin andri gynaikā apolūsai, peirazontes auton.
This verse comes from the Gospel of Matthew, chapter 19, verse 3. It details a scene where Pharisees approach Jesus and ask him about the legality of divorce. The verse begins with 'and' (Kai), then describes the Pharisees approaching (proselthontes) Jesus and questioning (epērotōn) him. They ask if it is permissible (exestin) for a man (andri) to dismiss (apolūsai) a woman (gynaikā), and they are doing so to test (peirazontes) him.
[MRK.10.3] And the one having responded said to them: What did Moses command to you? [§]
ho de apokritheis eipen autois: ti humin enteilato Moses?
This verse comes from a Greek text. It describes a response given to a group of people, in which someone asks what Moses commanded them. 'ho de' means 'and the', 'apokritheis' means 'having responded', 'eipen' means 'said', 'autois' means 'to them', 'ti' means 'what', 'humin' means 'to you', 'enteilato' means 'commanded', and 'Moses' is the name Moses.
[MRK.10.4] And they said: Moses permitted a man to write a document of dismissal and release her. [§]
hoi de eipan: epetrepsēn Mōusēs biblion apostasiou grap̄sai kai apolysai.
This verse comes from the Septuagint (Greek translation of the Hebrew Bible) Deuteronomy 24:1. It describes a situation where Moses permitted a man to write a certificate of divorce and release his wife. The verse speaks of permission given by Moses to write a document allowing for separation. The words relate to a man writing a 'certificate of dismissal' for his wife.
[MRK.10.5] And Jesus said to them, "God wrote this commandment to you because of the hardness of your hearts." [§]
ho de Iesous eipen autois: pros ten sklerokardian hymon egrapsen hymin ten entolen tauten.
This verse is from the Gospel of Mark, chapter 10, verse 5. It concerns Jesus’ teaching on divorce. The verse indicates that Moses wrote the commandment concerning divorce because of the hardness of their hearts. 'Ho de' means 'and the'. 'Iesous' is 'Jesus'. 'eipen' means 'said'. 'autois' means 'to them'. 'pros' means 'to' or 'toward'. 'ten' is the definite article 'the'. 'sklerokardian' means 'hardness of heart'. 'hymon' means 'of you' or 'your'. 'egrapsen' means 'wrote'. 'hymin' means 'to you'. 'ten entolen' means 'the commandment'. 'tauten' means 'this'.
[MRK.10.6] From the beginning of creation, He made them male and female. [§]
From however the beginning of creation male and female He made them.
This verse discusses the creation of humanity as male and female. The original text indicates a starting point ('from the beginning') related to the act of creation. 'He' refers to the creator, and 'them' refers to male and female.
[MRK.10.7] Because of this, a man will leave his father and his mother, and will cling to his wife. [§]
heneken toutou katalipsei anthropos ton patera autou kai ten metera [kai proskollethesetai pros ten gunaika autou]
This verse discusses leaving one’s family to cleave to one’s spouse. “heneken toutou” means “because of this,” “katalipsei” means “will leave,” “anthropos” means “man/human,” “ton patera autou” means “his father,” “kai ten metera” means “and his mother,” and “pros ten gunaika autou” means “to his wife.” The bracketed section, “kai proskollethesetai pros ten gunaika autou,” means “and will cling to his wife.”
[MRK.10.8] And the two will become into one flesh, so no longer are they two but one flesh. [§]
kai esontai hoi duo eis sarka mian: hoste ouketi eisin duo alla mia sarx.
This verse originates from the Greek translation of the Old Testament, specifically Genesis 2:24. It discusses the joining of two people in marriage. The verse literally states that the two will become into one flesh, so no longer are they two, but one flesh. The verse uses 'kai' meaning 'and', 'esontai' meaning 'they will be', 'hoi duo' meaning 'the two', 'eis' meaning 'into', 'sarka' meaning 'flesh', 'mian' meaning 'one', 'hoste' meaning 'so', 'ouketi' meaning 'no longer', 'eis' meaning 'are', 'duo' meaning 'two', 'alla' meaning 'but'.
[MRK.10.9] Therefore, what God has joined together, let no human being separate. [§]
ho oun ho theos synezeugxen anthropos me chorizeto
This verse is from Matthew 19:6 and Mark 10:9. It states what God has joined together, let no one separate. 'Theos' is 'God'. 'Synezeugxen' means 'has joined together'. 'Anthropos' is 'human being'. 'Me' is 'not'. 'Chorizeto' means 'separate'. The verse is a direct quote of Jesus. The original Greek is quite straightforward.
[MRK.10.10] And into the house again, the disciples questioned him about this. [§]
kai eis ten oikian palin hoi mathetai peri toutou epērōtōn auton.
This verse is from the New Testament, specifically John 20:24. It describes the disciples questioning Jesus after his resurrection. “kai” means “and”. “eis” means “into”. “ten oikian” means “the house”. “palin” means “again”. “hoi mathetai” means “the disciples”. “peri toutou” means “about this”. “epērotōn” means “they questioned”. “auton” means “him”.
[MRK.10.11] And He says to them: Whoever releases his wife and marries another commits adultery with that other woman. [§]
kai legei autois: hos an apolusei ten gunaika autou kai gamesei allēn moichatai ep’ autēn
This verse discusses divorce and remarriage. It states that anyone who dismisses his wife and marries another commits adultery with that other woman. 'Kai' means 'and'. 'Legei' means 'says'. 'Autois' means 'to them'. 'Hos an' means 'whoever'. 'Apolusei' means 'releases/divorces'. 'Ten gunaika autou' means 'his wife'. 'Kai gamesei' means 'and marries'. 'Allēn' means 'another'. 'Moichatai' means 'commits adultery'. 'Ep’ autēn' means 'with her'.
[MRK.10.12] And if she, having released her husband, marries another, she commits adultery. [§]
kai ean aute apolysasa ton andra autes gamesei allon moichatai
This verse comes from the New Testament, specifically Matthew 5:32. It discusses the circumstances of divorce and remarriage. The verse states that if a woman divorces her husband and then marries another man, she commits adultery.
[MRK.10.13] And they offered to Yahveh children so that He might touch them. But the students rebuked them. [§]
kai proseferon autoi paidia hina autōn hapsētai hoi de mathētai epetimēsan autois
This verse describes a situation where people are bringing children to Yahveh, with the intention that He might touch them. The disciples, however, rebuke those bringing the children.
[MRK.10.14] Now, seeing this, Jesus became indignant and said to them, "Allow the children to come to me; do not hinder them, for to such as these belongs the kingdom of the God. [§]
ideeen de ho Ieesoos eenaganaktessen kai eepen autois afete ta paidia erchesthai pros me mee koooluete auta ton gar toiouton esti een basileia tou Theou.
This verse describes a scene where Jesus sees children being brought to him, and is displeased with those who are preventing them from coming. He instructs them to let the children come to him, and states that the kingdom of God belongs to people like these children. The verse uses several titles for God, which we will translate literally.
[MRK.10.15] Truly I say to you, whoever does not receive the kingdom of God as a child will not enter it. [§]
Amen lego humin, hos an me dexetai ten basileian tou theou hos paidion, ou me eiselthei eis auten.
This verse uses the term "theos" which is the Greek word for "God". This corresponds to the Hebrew "El". The verse speaks about receiving the kingdom of God. The phrase 'hos paidion' means 'as a child'. The overall meaning is about entering the kingdom of God with the humility and innocence of a child.
[MRK.10.16] And embracing them, he blessed, placing the hands upon them. [§]
kai enagkalizomenos auta kateulogei titheis tas cheiras ep' auta
This verse describes a blessing being given with a physical embrace and the laying on of hands. "enagkalizomenos" means embracing. "kateulogei" is a form of blessing. "titheis" means placing. "tas cheiras" means the hands. "ep' auta" means upon them.
[MRK.10.17] And as He was going out onto the road, one ran up and, kneeling before Him, asked Him: "Teacher, good one, what must I do to inherit life everlasting?" [§]
kai ekporeuomenou autou eis hodon prosdramon heis kai gonupetasas auton epaerota auton: didaskale agathe, ti poieso hina zoen aionion kleronomeso?
This verse describes a man running up to Jesus as He is walking on a road, kneeling before Him, and asking what he must do to inherit eternal life. The verse is from the Gospel of Luke, chapter 10 verse 25.
[MRK.10.18] But Jesus said to him, "Why do you call me good? No one is good except the One God." [§]
ho de Ieesoos eipen auto tee me leeges agathon; oodeis agathos ei mee heis ho theos.
This verse is from the Gospel of Matthew (19:17) and represents Jesus responding to someone who called him "good". The verse argues that only one is truly good, which is God. Note that 'theos' is the Greek word for God, but it is the base word from which many names of God derive, such as El.
[MRK.10.19] You know the commands: do not murder, do not commit adultery, do not steal, do not bear false witness, do not deprive, honor your father and your mother. [§]
tas entolas oidas; me phoneuseis, me moicheuseis, me klepseis, me pseudomartureseis, me apostereises, tima ton patera sou kai ten metera.
This verse lists commandments. 'tas entolas' means 'the commands'. 'oidas' means 'you know'. The subsequent verbs are all in the second person singular negative imperative mood. 'phoneuseis' means 'you will murder', 'moicheuseis' means 'you will commit adultery', 'klepseis' means 'you will steal', 'pseudomartureseis' means 'you will bear false witness', 'apostereises' means 'you will deprive', and 'tima' means 'honor'. The final phrase references honoring one's father and mother.
[MRK.10.20] And he said to him, "Teacher, all these things I have guarded from my youth." [§]
ho de ephe auto didaskale tauta panta ephylaxamen ek neotetos mou
This verse is from the Gospel of Luke (18:20). It describes a young man asking Jesus what he must do to inherit eternal life. He claims to have obeyed all the commandments from his youth. 'ho de' means 'and he'. 'ephe' means 'said'. 'auto' means 'to him'. 'didaskale' means 'teacher'. 'tauta panta' means 'all these things'. 'ephylaxamen' means 'I have guarded'. 'ek neotetos mou' means 'from my youth'.
[MRK.10.21] Now Jesus, looking at him, loved him and said to him, "You still lack one thing. Go, sell all that you possess and give to the poor, and you will have treasure in heaven. Then come, follow me." [§]
ho de Iesous emblepsas autoi agapesen auton kai eipen autoi: hen se hysterei: hypage, hosa echeis poleson kai dos tois ptochois, kai hexeis thesauron en ouranoi, kai deuro akolouthei moi.
This verse is from the Gospel of Mark, chapter 10, verse 21. It describes a conversation between Jesus and a rich young man. Jesus looks at him with affection and tells him that he lacks one thing. He instructs him to sell all that he has, give to the poor, and then follow him to have treasure in heaven.
[MRK.10.22] And the saddened one, regarding the word, departed grieving, for he had many possessions. [§]
ho de stugnasas epi to logo apelthen lupoumenos; en gar echon ktemata polla.
This verse describes a rich man who was saddened because he had to leave Jesus after hearing his teachings. 'Stugnasas' means saddened or grieved. 'Epi to logo' indicates being saddened 'over the word' or 'regarding the teachings'. 'Ktemata polla' means 'many possessions'. The verse conveys that his wealth was a source of sorrow when confronted with Jesus's message.
[MRK.10.23] And having looked around, the Jesus says to the students of him, "How difficult for those having the monies to enter into the kingdom of the God!" [§]
Kai periblepsamenos ho Iesous legei tois mathetais autou: pos duskolos hoi ta chremata echontes eis ten basileian tou theou eiseleusontai.
This verse is from the Greek text. "Kai" means "and". "Periblepsamenos" means "having looked around". "Ho Iesous" is "the Jesus". "Legei" means "says". "Tois mathetais autou" means "to the students of him". "Pos" means "how". "Duskolos" means "difficult". "Hoi ta chremata echontes" means "those having the monies". "Eis ten basileian tou theou" means "into the kingdom of the God". "Eiseleusontai" means "will enter". This verse is about the difficulty the wealthy have entering the Kingdom of God.
[MRK.10.24] Now the students were astonished at the words of him. And Jesus, having answered again, says to them: Children, how difficult it is to enter the kingdom of the God. [§]
hoi de mathetai ethambounto epi tois logois autou. ho de Iesous palin apokritheis legei autois: tekna, pos duskolon estin eis ten basileian tou theou eiselthein.
This verse describes the disciples being amazed by the words of Jesus. Jesus then responds, stating how difficult it is to enter the kingdom of God.
[MRK.10.25] It is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God. [§]
eukopoteron estin kamelon dia tes trumalias tes rhaphidos dieithein ē plousion eis tēn basileian tou theou eiselthein.
This verse comes from a non-Biblical source (the Gospel of Thomas) and uses a metaphor about a camel and the eye of a needle to illustrate the difficulty a rich person has entering the Kingdom of God. The verse uses terms common to the time period. 'Eukopoteron' means 'easier', 'kamelos' means 'camel', 'dia' means 'through', 'trumalia' refers to 'the eye of a needle', 'rhaphidos' means 'a needle', 'dieithein' means 'to pass', 'plousios' means 'rich person', 'basileia' means 'kingdom', 'theou' means 'of God', and 'eiselthein' means 'to enter'.
[MRK.10.26] And they were very astonished, saying to themselves: And who is able to be saved? [§]
hoi de perissos exeplēssonto legontes pros heautous: kai tis dunatai sōthēnai?
This verse comes from the New Testament, specifically Matthew 19:25. The original language is Koine Greek. 'Hoi de' means 'and they'. 'Perissos' means 'exceedingly' or 'very much'. 'Exeplēssonto' means 'were amazed' or 'were very astonished'. 'Legontes pros heautous' means 'saying to themselves'. 'Kai' means 'and'. 'Tis' means 'who'. 'Dunatai' means 'is able'. 'Sōthēnai' means 'to be saved'. Thus, the verse describes a group of people who were very astonished and asked amongst themselves who could possibly be saved.
[MRK.10.27] Having looked at them, Jesus says: Impossible by people, but not impossible by God, for all things are possible by God. [§]
emblepsas autois ho Iesous legei: para anthropois adynaton, all’ ou para theoi: panta gar dynata para to theoi.
This verse is from the New Testament, specifically the Gospel of Mark, chapter 10, verse 27. The verse describes Jesus looking at his disciples and stating that what is impossible for humans is possible with God. 'Emblepsas' means 'having looked at', 'autois' is 'to them', 'ho Iesous' is 'the Jesus', 'legei' is 'says', 'para anthropois' is 'by/with people', 'adynaton' is 'impossible', 'all’' is 'but', 'ou' is 'not', 'para theoi' is 'by/with God', 'panta' is 'all things', 'gar' is 'for', and 'dynata' is 'possible/powerful'. 'Para to theoi' is a more emphatic 'by/with God'.
[MRK.10.28] Peter began to say to him: Behold, we have abandoned all things and have followed you. [§]
Petros began to say to him: Behold, we have left everything and have followed you.
This verse is from the New Testament, specifically the Gospel of Matthew (Matthew 19:27). It records Peter speaking to Jesus after Jesus speaks of the difficulty a rich man has entering the kingdom of God. Peter is acknowledging that he and the other disciples have given up their lives to follow Jesus. The names in this verse are proper nouns, and do not require translation as they are names.
[MRK.10.29] He said, "Yes, truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or fields for the sake of me and for the sake of the good message, but that he will receive a hundred times as much in this time, and in the age to come eternal life." [§]
He said, Yes, truly I say to you, there is no one who has left home or brothers or sisters or mother or father or children or fields for the sake of me and for the sake of the good message.
This verse is a statement by Yeshua (Jesus) regarding the sacrifices people make for faith. It emphasizes leaving behind familial and material possessions for the purpose of following him and spreading the "good message" (gospel). The original language is Koine Greek, and this is a direct translation using literal renderings where possible to preserve the original intent.
[MRK.10.30] If you do not receive a hundredfold now in this time, a house, and brothers, and sisters, and mothers, and children, and fields, along with persecutions, then you will receive life eternal in the age that is coming. [§]
if not receive hundredfold now in the time this house and brothers and sisters and mothers and children and fields with persecutions, and in the age the coming life eternal.
This verse discusses a reward for those who give up possessions and family for the sake of following Yahveh. The verse uses conditional language (if...not) to describe the potential benefits. The original text uses a somewhat awkward phrasing that is literalized here. The 'hundredfold' is a direct translation, representing a significant increase in spiritual reward compared to what is sacrificed. The 'age the coming' refers to the future era of existence.
[MRK.10.31] Many will be first, last, and the last will be first. [§]
pol-oi deh es-ton-tai pro-toi es-ha-toi kai hoi es-ha-toi pro-toi
This verse is from the Gospel of Matthew, chapter 19, verse 30. The original text is in Koine Greek, and is a statement about reversals in the Kingdom of God. "Polloi" means many. "De" is a connective particle, often translated as "and" or "but". "Esontai" is the future passive indicative of "to be". "Protoi" means first. "Eschatoi" means last. "Kai" means and. The phrase "hoi" is a definite article, meaning "the".
[MRK.10.32] And they were on the road going up to Jerusalem, and Jesus was leading them, and they were amazed, but those following were afraid. And having taken the twelve again, he began to tell them the things that would happen to him. [§]
Hos-an deh en tee hodo an-a-bee-on-tes eis Hi-er-o-so-lu-ma, kai een pro-a-gon autoos ho Ie-soos, kai etham-boo-nto, hoi deh ako-loo-thoon-tes efobo-nto. Kai pa-ra-la-von pa-leen toos dō-de-ka ēr-xa-to autois le-gein ta mel-lon-ta autooi sym-ba-ee-nein
This verse describes Jesus and his disciples traveling towards Jerusalem. Jesus is leading the way, and the disciples are amazed and fearful. He then takes the twelve disciples aside and begins to tell them about the events that will happen to him.
[MRK.10.33] For behold, we are going up to Jerusalem, and the son of the human being will be handed over to the chief priests and the scribes, and they will condemn him to death and hand him over to the nations. [§]
hoti idou anabainomen eis Hierosolyma, kai ho huios tou anthropou paradothesetai tois archiereusin kai tois grammateusin, kai katakrinosin auton thanatoi kai paradousin auton tois ethnesin
This verse, found in the Gospels, describes Jesus’s prediction of his impending arrest, trial, condemnation, and handover to Gentile authorities. The words represent a direct statement about the events that will unfold in Jerusalem. It's important to note the literal rendering of titles and roles.
[MRK.10.34] And they will mock him, and they will spit upon him, and they will flog him, and they will kill him, and after three days he will rise again. [§]
kai empaixousin auto kai emptusousin auto kai mastigousin auton kai apoktenousin, kai meta treis hemeras anasteseatai.
This verse describes the mocking, spitting upon, flogging, and killing of a person, followed by their resurrection after three days. The original text is in Koine Greek, but the request asks for a translation assuming a literal approach to names of God. As this verse does not directly invoke any names of God, the translation will focus on a direct rendering of the text.
[MRK.10.35] And they came near to him, James and John, the sons of Zebedee, saying to him, “Teacher, we wish that whatever we may ask you, you do for us.” [§]
Kai prospooreuontai autooi Iakobos kai Ioannes hoi huioi Zebedaiou legontes autooi didaskale thelomem hina ho ean aitesomem se poieseis hemin.
This verse comes from the Gospel of Matthew, and details James and John approaching Jesus. “Kai” is “and”. “Prospooreuontai” means “they come near”. “Autooi” is a reflexive pronoun meaning “to him”. “Iakobos” is James. “Ioannes” is John. “Hoi huioi” is “the sons”. “Zebedaiou” is “of Zebedee”. “Legontes” is “saying”. “Didaskale” is “teacher”. “Thelomem” is “we wish”. “Hina” is “that”. “Ho ean” means “whatever”. “Aitesomem” means “we may ask”. “Se” is “you”. “Poieseis” means “you do”. “Hemin” means “for us”.
[MRK.10.36] And he said to them, "What do you wish me to do for you?" [§]
ho de eipen autois ti thelete [me] poieso humin
This verse is from the New Testament, specifically the Gospel of John. It represents a question asked by a figure – implied to be Jesus – to a group of people. The verse literally asks what they want him to do for them. The 'me' is included within brackets to indicate it's a pronoun within the request, and can be included or excluded in the translation without changing the intent.
[MRK.10.37] And they said to him, "Give to us that one of you sits at your right and one at your left in your glory." [§]
hoi de eipan auto: dos hemin hina heis sou ek dexion kai heis ex aristeron kathisomen en te doxei sou.
This verse comes from the New Testament, specifically Mark 10:37. The speakers are requesting positions of honor next to the one they are addressing. The original Greek uses 'sou' to denote possession - 'your glory'. 'δεξιῶν' (dexion) refers to the right side, and 'ἀριστερῶν' (aristeron) to the left. 'δὸς ἡμῖν' (dos hemin) is a request for something to be given to them.
[MRK.10.38] And Jesus said to them, "Do you not know what you are asking? Are you able to drink the cup that I drink, or to be baptized with the baptism that I am baptized with?" [§]
ho de Iēsous eipen autois: ouk oidate ti aiteisthē. dunasthe piein to potērion ho egō pinō ē to baptisma ho egō baptizomai baptisthēnai?
This verse is from the Gospel of Matthew (20:22) and Mark (10:38). It records Jesus responding to the request of James and John to sit at his right and left hand in his kingdom. He questions whether they are able to drink the cup he drinks or be baptized with the baptism he is baptized with. 'Cup' and 'Baptism' are metaphors for suffering and death.
[MRK.10.39] And they said to him, "We are able." And Jesus said to them, "You will drink from the cup that I drink, and you will be baptized with the baptism that I am baptized with." [§]
hoi de eipan autoi dunametha ho de Iesous eipen autois to poterion ho ego pino piesesthe kai to baptisma ho ego baptizo baptisthese
This verse comes from the New Testament. The original text is in Koine Greek. The speakers are discussing whether they are able to follow Jesus' path. Jesus responds with a challenge related to sharing in his suffering and destiny, referencing drinking from his cup and undergoing the baptism he will receive.
[MRK.10.40] And as for the seating at my right hand or at my left, it is not mine to give, but to those for whom it has been prepared. [§]
ho de kathisai ek dexion mou e ex euonymon ouk estin emon dounai, all’ hois hetoimasthai
This verse discusses who has the authority to sit at the right hand or the left hand of 'the One'. It states that this authority does not belong to 'the One' to grant, but to those for whom it is prepared.
[MRK.10.41] And having heard, the ten began to be indignant concerning Jacob and John. [§]
kai akousantes hoi deka erxanto aganaktein peri Iakobou kai Ioannou
This verse describes the ten disciples reacting with indignation toward Jacob and John. The verse is from a non-original source, as it doesn't appear in the original Biblical texts. It details a situation of contention amongst the disciples.
[MRK.10.42] And having called them to himself, Jesus said to them, "You know that those appearing to rule over the nations dominate them, and the great ones among them exercise authority over them." [§]
kai pros-ka-les-a-men-os aut-ous ho Ie-sous le-gei aut-ois: oi-da-te ho-ti hoi do-kou-ntes ar-chein ton eth-non ka-ta-ku-rieu-ousin aut-on kai hoi me-ga-loi aut-on ka-te-xou-sia-zou-sin aut-on.
This verse is from the New Testament, specifically the Gospel of Luke (Luke 22:25). It describes the contrast between the way earthly rulers govern and how Jesus will lead his disciples. The verse uses the terms 'archontes' and 'megaloi' which refer to rulers and the great ones, respectively. The verse is essentially outlining that worldly rulers exercise dominance and control over people.
[MRK.10.43] But it is not so with you. Rather, whoever desires to be great among you will be a servant to you. [§]
ooch hootos deh estin en humin, all' hos an thelei megas genesthai en humin estai humon diakonos
This verse comes from the Gospel of Matthew 20:26. It discusses the nature of greatness among those who follow Yahveh. The original verse uses comparisons to illustrate the idea that true leadership involves service. It states that if someone wishes to become great among those who follow Yahveh, they will be a servant to those who follow Yahveh.
[MRK.10.44] And whoever among you desires to be first will be the servant of all. [§]
kai hos an thelei en humin einai protos estat panton doulos
This verse speaks about the path to greatness being through service. "Kai" means "and". "Hos an" means "whoever". "Thelei" means "wills" or "wants". "En humin" means "among you". "Einai" means "to be". "Protos" means "first". "Estat" means "will be". "Panton" means "of all". "Doulos" means "servant" or "slave".
[MRK.10.45] And for the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many. [§]
kai gar ho huios tou anthropou ouk elthen diakonesthai alla diakonesai kai dounai ten psuche autou lutron anti pollon
This verse comes from the Gospels and speaks about the purpose of the 'Son of Man', a title often used by Jesus to refer to himself. It states that he did not come to be served, but to serve, and to give his life as a ransom for many. Breaking down the words: 'kai' means 'and', 'gar' means 'for', 'ho' is the definite article 'the', 'huios' means 'son', 'tou anthropou' means 'of man', 'ouk elthen' means 'did not come', 'diakonesthai' means 'to be served', 'alla' means 'but', 'diakonesai' means 'to serve', 'kai' means 'and', 'dounai' means 'to give', 'ten psuche' means 'the life/soul', 'autou' means 'his', 'lutron' means 'ransom', 'anti' means 'in place of/for', 'pollon' means 'many'.
[MRK.10.46] And they come to Jericho. And as he goes out from Jericho, and his disciples, and a sufficient crowd, the son of Timaeus, Bartimaeus, blind and begging, was sitting by the way. [§]
Kai erkhontai eis Ierikhō. Kai ekporeuomenou autou apo Ierikhō kai tōn mathētōn autou kai okhlou hikanou ho huios Timaiou Bartimaios, tuphlos prosaitēs, ekathēto para tēn hodon.
This verse describes Jesus and his disciples approaching Jericho. As Jesus departs Jericho with his disciples and a considerable crowd, a blind beggar named Bartimaeus, the son of Timaeus, is sitting by the roadside.
[MRK.10.47] And having heard that Jesus the Nazarene is, he began to cry out and to say: "Son of David, Jesus, show me mercy." [§]
kai akousas hoti Iesous ho Nazarenos estin erxato krazein kai legein: uie David Iesou, eleeson me.
This verse describes someone who, upon hearing that Jesus of Nazareth exists, began to cry out and say, "Son of David, Jesus, have mercy on me."
[MRK.10.48] And many urged him to be silent, but he cried out much more, saying, "Son of David, have mercy on me." [§]
kai epetimon autoi poloi hina siopēsei, ho de polloi mallon ekrazen, huie David, eleēson me.
This verse describes a crowd urging someone to be quiet, but that person cries out even louder, addressing David’s son and requesting mercy. The verse uses the conjunction 'kai' meaning 'and', 'epetimon' meaning 'they urged', 'autoi' meaning 'him', 'poloi' meaning 'many', 'hina' meaning 'that', 'siopēsei' meaning 'he may be silent', 'ho de' meaning 'but he', 'polloi mallon' meaning 'much more', 'ekrazen' meaning 'cried out', 'huie David' meaning 'son of David', and 'eleēson me' meaning 'have mercy on me'.
[MRK.10.49] And standing, Jesus said: Call him. And they call the blind man, saying to him: Be brave, rise, he calls for you. [§]
kai stas ho Iesous eipen: phoneasate auton. kai phonousin ton tuflon legontes auto: tharsei, egeire, phonei se.
This verse describes Jesus standing and commanding that a blind man be called to him. Then, people call the blind man, encouraging him to be brave, to rise, and telling him that Jesus is calling for him.
[MRK.10.50] And the one having cast off his garment leaped and came to Yahveh. [§]
ho de apobalōn to himation autou anapēdēsas ēlthen pros ton Iēsoun
This verse describes someone casting off their garment and then leaping to approach Jesus. The original text is in Koine Greek. We are to translate the names of God literally and ensure the English translation is grammatically correct and clear.
[MRK.10.51] And responding to Him, Jesus said: "What do you want me to do for you?" And the blind man said to Him: "My teacher, that I may see again." [§]
kai apokritheis auto toi Iesous eipen: ti soi theleis poiesao? ho de tuphlos eipen auto: Rabbouni, hina anablepso.
This verse is from the Gospel of Mark, chapter 10, verse 51. It describes an interaction between Jesus and a blind man. Jesus asks the blind man what he wants Him to do for him. The blind man responds, addressing Jesus as 'Rabbouni,' and requests to regain his sight.
[MRK.10.52] And Jesus said to him, "Go, your faith has saved you." And immediately he regained his sight and followed him on the way. [§]
kai ho Iēsous eipen autō: hypage, hē pistis sou sēsōken se. kai euthys aneblepsen kai ēkolouthēsen autō en tē hōdō.
This verse comes from the Gospel of Luke, chapter 18, verse 42. It describes a scene where Jesus heals a blind man. The man asks Jesus to have mercy on him. Jesus asks him what he wants, and the man replies that he wants to see. Jesus tells him his faith has saved him. The man immediately receives his sight and follows Jesus.
MRK.11
[MRK.11.1] And when they drew near to Jerusalem, to Bethphage and Bethany, toward the mountain of the olives, he sent two of his students. [§]
kai hote eggizousin eis Hierosolyma eis Bethphage kai Bethania pros to oros ton elaion, apostellei duo ton mathetōn autou
This verse describes Jesus sending two of his disciples towards Jerusalem, specifically to Bethphage and Bethany near the Mount of Olives. The verse details the approach to these locations and the act of sending the disciples.
[MRK.11.2] And he says to them: Go into the village that is opposite you, and immediately upon entering it you will find a young male donkey tied up, upon which no human has ever sat. Untie it and bring it. [§]
kai legei autois: hypagete eis ten komen ten katenanti hymon, kai euthus eisporioumenoi eis auten heuresete polon dedemenon eph’ hon oudeis oupō anthropōn ekathisen: lusate auton kai phorete.
This verse describes a specific instruction given to disciples. It directs them to go to a village and find a donkey tied up, on which no one has ever sat. They are told to untie the donkey and bring it. The verse uses common language to convey a direct command.
[MRK.11.3] And if anyone says to you, “What are you doing?” say, “My Lord has need of it,” and he will immediately send that person back here. [§]
kai ean tis humin eipei: ti poieite touto; eipate: ho kurios autou chreian echei, kai euthus auton apostellei palin hode.
This verse comes from the Gospel of Matthew. The verse asks what to say if someone asks why the disciples are doing what they are doing. The response given is that "my Lord has need of it," and that person will be sent back immediately. "Kurios" is a title meaning "Lord".
[MRK.11.4] And having gone, I found a young servant bound at a door outside on the street, and they loosen him. [§]
kai apelthon kai heuron polon dedemenon pros thyran exo epi tou amphotou kai lousin auton.
This verse describes someone going and finding a young servant bound at a door, outside on the street, and they loosen his bonds. 'Kai' means 'and'. 'Apelthon' is a participle meaning 'having gone'. 'Heuron' means 'found'. 'Polon' means 'a young servant'. 'Dedeμένον' means 'bound'. 'Pros thyran' means 'at a door'. 'Exo' means 'outside'. 'Epi tou amphotou' means 'on the street'. 'Lousin auton' means 'they loosen him'.
[MRK.11.5] And some of those standing there said to them: "What are you doing, releasing the animal?" [§]
kai tines ton ekei hestekoton elegon autois: ti poiete luontes ton polon?
This verse is from the New Testament, specifically Luke 13:12. It describes a scene where people question why Jesus healed a woman on the Sabbath. The verse literally asks 'what are you doing, loosing the animal?' However, 'loosing the animal' is an idiom for untying or releasing something that is bound. The word for 'animal' is often used figuratively to mean 'burden' or 'constraint'. It is important to note that the original Greek does not have the concept of a 'Sabbath' as a day of rest, but as a day of rules and regulations.
[MRK.11.6] And they said to them as the Jesus said, and they released them. [§]
hoi de eipan autois kathos eipen ho Iesous, kai aphekan autous.
This verse describes a situation where people responded to others based on what Jesus had said. 'Hoi de' signifies 'and they'. 'Eipan' means 'they said'. 'Autois' indicates 'to them'. 'Kathos' means 'as' or 'according as'. 'Eipen' is 'he said'. 'Ho Iesous' is 'the Jesus'. 'Kai' means 'and'. 'Aphekan' means 'they let go' or 'they released'. 'Autous' means 'them'.
[MRK.11.7] And they bring the donkey to Jesus, and they cast upon him their garments, and he sat upon it. [§]
Kai pherousin ton polon pros ton Iesoun kai epiballousin autoi ta himatia autou, kai ekathisen ep' auton.
This verse describes someone bringing a donkey to Jesus and placing their garments on it for Jesus to sit upon. 'Kai' means 'and'. 'Pherousin' means 'they bring'. 'Polon' means 'a donkey'. 'Pros' means 'to'. 'Iesoun' is the name 'Jesus'. 'Epiballousin' means 'they cast upon'. 'Himatia' means 'garments'. 'Autou' means 'his/of him'. 'Ekathisen' means 'he sat'. 'Ep'' means 'upon'.
[MRK.11.8] And many spread their clothing into the way, and others, having cut branches from the fields. [§]
kai polli ta himatia autōn estrosan eis tēn hodon, alloi de stivadas kopsantes ek tōn agrōn.
This verse describes a crowd preparing the way for someone, likely Jesus, by spreading their clothing and cutting branches from the fields to form a path. 'Kai' means 'and'. 'Polli' means 'many'. 'Himatia' means 'clothing, garments'. 'Autōn' means 'their'. 'Estrosan' means 'they spread'. 'Eis' means 'into, to'. 'Tēn hodon' means 'the way, the road'. 'Alloi' means 'others'. 'De' is a connecting particle, like 'and'. 'Stivadas' means 'branches, palm branches'. 'Kopsantes' means 'having cut'. 'Ek' means 'from'. 'Tōn agrōn' means 'the fields'.
[MRK.11.9] And those who led the way and those who followed were shouting, “Hosanna!” Blessed is the one who comes in the name of Yahveh. [§]
kai hoi proagontes kai hoi akolouthontes ekrazon hosanna eulogemenos ho erchomenos en onomati kuriou
This verse is from the New Testament, specifically Matthew 21:9, Mark 11:8, and Luke 19:38. It describes people shouting “Hosanna” as Jesus enters Jerusalem. The verse contains names for God. “Kurios” is a common Greek word for “Lord”. In this context, it refers to Yahveh.
[MRK.11.10] Blessed is the coming kingdom of our father David. Hosanna in the highest places. [§]
oo-loh-gee-meh-neh eh er-kho-meh-neh bah-see-lei-ah toos pah-tros heh-mon Dah-veed, oh-san-nah en tois hoop-see-stois.
This verse originates from the Septuagint, the Greek translation of the Hebrew Scriptures. It is a quote from Psalm 132:17. It proclaims a blessing upon the coming kingdom of our father David and cries 'Hosanna' in the highest places. 'Blessed' means to invoke divine favor upon. 'Coming' refers to a kingdom that is yet to fully arrive. 'Our father David' is a reference to the lineage of the Messiah. 'Hosanna' is a plea for salvation. 'In the highest' signifies the heavenly realm.
[MRK.11.11] And he entered into Jerusalem into the holy place, and having looked around at everything, it being already evening of the hour, he departed into Bethany with the twelve. [§]
Kai eiselthen eis Hierosoluma eis to hieron kai periblepsamenos panta, opsias ede ousas tes horas, exelthen eis Bethaniaan meta ton dodeka.
This verse describes Jesus entering Jerusalem, going to the temple, looking around, and then leaving for Bethany with his twelve disciples as evening approached. Each word has been transliterated based on its pronunciation, aiming for a direct representation of the spoken form.
[MRK.11.12] And on the next day, after they had gone out from Bethany, Yahveh caused one of them to be hungry. [§]
Kah-ee tay ep-ow-ree-on ex-el-thon-ton aw-ton apo Bee-tha-nee-as ep-ee-nas-en.
This verse describes the disciples leaving Bethany and Yahveh causing one of them to feel hunger. The word 'epaurion' refers to 'the next day'. 'Exelthonton' is the perfect participle of 'exerchomai', meaning 'having gone out'. 'Apo' means 'from'. 'Epēinasen' is the aorist indicative third person singular of 'peinaō', meaning 'he hungered'.
[MRK.11.13] And having seen a fig tree from afar, possessing leaves, he came, if perhaps he might find anything on it. And having come to it, he found nothing except leaves, for the time was not the season for figs. [§]
kai idon suken apo makrothen echousan phylla elthen, ei ara ti heuresei en aute, kai elthon ep' auten ouden heureken ei me phylla, ho gar kairos ouk en sykon.
This verse describes someone seeing a fig tree from a distance that appeared to have leaves. They approached, hoping to find figs, but found only leaves because it wasn't the season for figs. The verse doesn’t mention God by name, so it’s not directly relevant to translating names of God.
[MRK.11.14] And responding, he said to her: from you, never again will anyone eat fruit into the age. And his disciples were listening. [§]
kai apokritheis eipen autoi: meketeti eis ton aiona ek sou medeis karpon phagoi. kai akouon hoi mathetai autou.
This verse originates from a New Testament text. The original language is Koine Greek. It depicts a response given to someone, followed by the observation that the speaker's disciples were listening. The core of the statement expresses a permanent cessation of benefit or fruitfulness coming from the addressed person. The names of God do not appear in this verse.
[MRK.11.15] And they come into Jerusalem. And having entered into the temple, he began to cast out those selling and those buying in the temple, and the tables of the money changers and the seats of those selling the doves he overturned. [§]
Kai erchontai eis Hierosolyma. Kai eiselthon eis to hieron arxato ekballein tous polountas kai tous agorazontas en to hiero, kai tas trapezas ton kollyviston kai tas kathedras ton polounton tas peristeras katestrepsen.
This verse describes Jesus' entry into Jerusalem and his subsequent actions within the temple. He expels those who are selling and buying in the temple, overthrows the tables of the money changers, and destroys the seats of those who sell doves. The original text is in Koine Greek.
[MRK.11.16] And He did not allow that anyone should carry vessels through the temple. [§]
kai ouk aphien hina tis dienengkei skeous dia tou hierou
This verse comes from the Septuagint, the Greek translation of the Hebrew Bible. 'kai' means 'and'. 'ouk' is a negative particle, meaning 'not'. 'aphien' means 'to allow'. 'hina' introduces a purpose clause, meaning 'that'. 'tis' means 'anyone'. 'dienengkei' means 'to carry through'. 'skeous' means 'vessels'. 'dia' means 'through'. 'tou hierou' means 'the temple'. Therefore, the verse states that someone was not allowed to carry vessels through the temple.
[MRK.11.17] And He was teaching, and He said to them: “Is it not written that the house of God will be called a house of prayer for all the nations? But you have made it a cave of robbers.” [§]
kai edidasken kai elegen autois: ou gegraptai hoti ho oikos mou oikos proseuches klēthēsetai pasin tois ethnēsin; humeis de pepoiēkate auton spēlaion lēstōn.
This verse is from the Gospels, specifically recounting Jesus' cleansing of the Temple. It quotes Isaiah 56:7 and applies it to the current situation. The verse details Jesus teaching and saying to those present that it is written the house of God will be called a house of prayer for all nations, but they have made it a den of robbers.
[MRK.11.18] And the chief priests and the scribes heard, and they sought how to destroy him. For they feared him, because all the crowd was amazed by his teaching. [§]
Kai akousan hoi archiereis kai hoi grammateis kai ezetoun pos auton apolesosin, ephobounto gar auton, pas gar ho ochlos exepleteseto epi te didache autou.
This verse describes the chief priests and scribes hearing Jesus and seeking a way to destroy him. They feared him because all the crowd was astonished at his teaching.
[MRK.11.19] And when it became late, they went out from outside the city. [§]
kai hotan opse egeneto, exeporeuonto exo tes poleos
This verse is from the Greek New Testament. "kai" means 'and'. "hotan" means 'when'. "opse" means 'late'. "egeneto" means 'it became/happened'. "exeporeuonto" means 'they went out'. "exo" means 'outside of'. "tes poleos" means 'the city'. This describes a situation where someone went outside the city late in the day.
[MRK.11.20] And as they were passing by in the morning, they saw the fig tree withered from its roots. [§]
kai paraporeuomenoi proi eidon ten syken exerammenen ek rhizon
This verse describes Jesus and his disciples passing by a fig tree in the morning and observing that it had withered from the roots up. The word 'kai' means 'and'. 'Paraporeuomenoi' means 'passing by'. 'Proi' means 'early' or 'morning'. 'Eidon' means 'saw'. 'Ten syken' means 'the fig tree'. 'Exerammenen' means 'withered'. 'Ek rhizon' means 'from the roots'.
[MRK.11.21] And having remembered, Peter says to him: 'Teacher, look, the fig tree which you cursed has withered.' [§]
kai anamnētheis ho Petros legei autō: Rabbī, ide he sykē hēn katērasō exērantai.
This verse is from the New Testament, specifically the Gospel of Matthew. It describes a moment where Peter recalls Jesus' earlier statement about a fig tree. 'Anamnētheis' means 'having remembered'. 'Katērasō' means 'I cursed'. 'Exērantai' means 'is withered'. 'Rabbī' is a title of respect. The verse generally means Peter remembered Jesus cursing the fig tree, and then noticed the tree was now withered.
[MRK.11.22] And having answered, the Jesus says to them: Have faith of God. [§]
kai apokritheis ho Iesous legei autois: echete pistin theou.
This verse is from the New Testament, specifically Mark 11:22. It describes Jesus responding to his disciples. 'Kai' means 'and'. 'Apokritheis' means 'having answered'. 'Ho Iesous' means 'the Jesus'. 'Legei' means 'says'. 'Autois' means 'to them'. 'Echete' means 'have'. 'Pistin' means 'faith'. 'Theou' means 'of God'.
[MRK.11.23] Truly I say to you that whoever says to this mountain, ‘Be lifted up and be thrown into the sea,’ and does not waver in their heart, but believes that what they say will happen, it will be done for them. [§]
Amen lego humin hoti hos an eipe to orei touto: artheti kai blethēti eis tēn thalassan, kai mē diakrithē en tē kardia autou alla pisteuē hoti ho lalei ginetai, estai autō.
This verse comes from the Gospel of Matthew (11:23) and Luke (17:6). It describes a teaching of Yeshua concerning faith. It states that if someone speaks to a mountain, commanding it to be lifted and thrown into the sea, and does not doubt in their heart but believes that what they say will happen, then it will be done for them. The verse highlights the power of unwavering faith. The source text is Koine Greek.
[MRK.11.24] Therefore I say to you, all things whatever you pray for and ask for, believe that you have received them, and they will be to you. [§]
dee-ah too lego hoo-meen pan-tah ho-sah pro-seu-khe-ste kai ai-tei-te, pis-teu-ete ho-tee el-a-be-te, kai es-tai hoo-meen.
This verse is from the Gospel of Mark, chapter 11, verse 24. It speaks about the power of belief in prayer. "Therefore I tell you, whatever you ask for and pray about, believe that you have received it, and it will be yours.". The verse emphasizes the importance of faith and confident expectation when making requests to God.
[MRK.11.25] And when you stand praying, forgive if you have anything against anyone, so that also your Father who is in the heavens will forgive you your offenses. [§]
Kai hotan stēkete proseuchomenoi, aphiete ei ti echete kata tinos, hina kai ho patēr humōn ho en tois ouranois aphēi humin ta paraptōmata humōn.
This verse originates from the Greek text of the New Testament. It instructs individuals on how to approach prayer and receive forgiveness. "Kai" means 'and'. "Hotan" means 'when'. "Stēkete" means 'you stand'. "Proseuchomenoi" means 'praying'. "Aphiete" means 'forgive'. "Ei ti" means 'if anything'. "Echete" means 'you have'. "Kata tinos" means 'against anyone'. "Hina kai" means 'so that also'. "Ho patēr humōn" means 'your father'. "Ho en tois ouranois" means 'who is in the heavens'. "Aphēi" means 'forgives'. "Ta paraptōmata humōn" means 'your offenses'. The verse encourages letting go of grievances against others so that God will also forgive one's own transgressions.
[MRK.11.27] And they come again to Jerusalem. And while he was walking in the temple, the chief priests and the scribes and the elders come to him. [§]
Kai erchontai palin eis Hierosolyma. Kai en to hiero peripatountos autou erchontai pros auton hoi archiereis kai hoi grammateis kai hoi presbyteroi
This verse describes a return to Jerusalem and an encounter with religious leaders while someone is walking in the temple. "Kai" means "and". "Eis" means "to". "Hierosolyma" is Jerusalem. "En" means "in". "To" is the definite article "the". "Hiero" is temple. "Peripatountos" is walking. "Autou" is "him/her/it". "Pros" means "to/towards". "Hoi" is the definite article, plural. "Archiereis" are chief priests. "Grammateis" are scribes. "Presbyteroi" are elders.
[MRK.11.28] And they said to him, "In what authority do you do these things? Or who gave to you the authority this, so that you may do these things?" [§]
kai elegon auto en poia exousia tauta poieis e tis soi edoken ten exousian tauten hina tauta poies
This verse is from the New Testament, specifically Luke 5:33. It represents a question posed to Jesus regarding his authority to forgive sins. The words used here are from the original Koine Greek, not the Hebrew Old Testament. The questioners are asking, “By what authority are you doing these things?” or “Who gave you this authority to do these things?” The verse is questioning the source of Jesus’ power and legitimacy.
[MRK.11.29] And Jesus said to them: I will ask you one question, and you will answer me, and I will tell you in what authority I do these things. [§]
Ho de Iesous eipen autois: eperoteso humas hena logon, kai apokrithete moi kai eroo humin en poia exousia tauta poio.
This verse is from the Gospel of Luke, chapter 11, verse 29. It recounts a moment where Jesus asks a crowd a single question, desiring they respond truthfully to him, so that he may reveal the source of his authority to perform his works. The verse is in Koine Greek. "Ho de Iesous" means "And Jesus". "eipen autois" means "said to them". "eperoteso humas hena logon" means "I will ask you one question". "kai apokrithete moi" means "and you answer me". "kai eroo humin" means "and I will tell you". "en poia exousia" means "in what authority". "tauta poio" means "these things I do".
[MRK.11.30] Was John’s baptism from heaven or from people? Answer me. [§]
Yochanan's baptism, from heaven was it, or from people? Answer to me.
This verse asks about the origin of John the Baptist’s baptism. “Yochanan” is a transliteration of the name John. The verse structure is typical of Koine Greek, with a question presented and then a request for a response. We are translating the names literally and adjusting the sentence to standard English grammar.
[MRK.11.31] And they were reasoning with themselves, saying: "If we should say, 'from heaven,' He will say, 'Why then did you not believe Him?'" [§]
kai dielogizonto pros heautous legontes: ean eipomen: ex ouranou, erei: dia ti oun ouk epistesate autoi?
This verse comes from the Gospel of John, chapter 7, verse 18. It describes a discussion amongst people regarding the source of Jesus' teachings. They are contemplating whether to say his teachings come from heaven, knowing the likely response will be a challenge to their previous disbelief. The verse is using a conditional statement to show their reasoning.
[MRK.11.32] But if we say, from people? – they feared the crowd, for they all had John, truly, that he was a prophet. [§]
all' eipomen; ex anthropon; – ephobounto ton ochlon; hapantes gar eichon ton Ioannēn ontos hoti prophētēs ēn.
This verse is from the New Testament, specifically the Gospel of John. It discusses the reaction of people to John the Baptist. It poses a rhetorical question about whether the authority of John the Baptist came from humans, and then states that people feared the crowds, because they all knew that John was truly a prophet.
[MRK.11.33] And responding to Jesus, they say: "We do not know." And Jesus says to them: "Nor do I tell to you in what authority I do these things. [§]
Kai apokrithentes toi Iesou legousin: ouk oidamen. Kai ho Iesou legei autois: oude ego lego humin en poia exousia tauta poio.
This verse comes from the Gospel of Luke (11:53) and describes a situation where Jesus is questioned by the chief priests and scribes about his authority. They respond that they do not know. Jesus then responds that he will not tell them by what authority he does these things.
MRK.12
[MRK.12.1] And he began to speak to them in parables: A man planted a vineyard and put a fence around it and dug a winepress and built a tower and leased it to farmers and departed. [§]
Kai arexato autois en parabolais lalein: ampelona anthropos ephyteusen kai periethken phragmon kai oruxen hypolegnion kai oikodomesen pyrgon kai exedeto auton georgois kai apedemesen.
This verse describes a man who plants a vineyard, builds a fence around it, digs a winepress, builds a tower, and leases it to farmers before going on a journey. The original is Greek, not the original Biblical languages. Therefore, we will translate the Greek words directly to their closest English equivalents, avoiding traditional theological interpretations embedded in common Bible translations. Each word will be treated as it literally means, removing any assumed meaning.
[MRK.12.2] And he sent to the farmers at the time a servant, so that from the farmers he might receive from the produce of the vineyard. [§]
kai apesteilen pros tous georgous toi kairoi doulon hina para ton georgon labei apo ton karpon tou ampelonos
This verse describes someone sending a servant to the farmers at the proper time to collect produce from the vineyard. Each word is fairly straightforward in meaning.
[MRK.12.3] And having taken him, they flogged him, and sent him away empty. [§]
kai labontes auton deiran kai apesteilan kenon
This verse comes from the New Testament, specifically Matthew 27:31. It describes the actions taken against Jesus before his crucifixion. 'kai' means 'and'. 'labontes' means 'having taken'. 'auton' refers to 'him'. 'deiran' means 'they flogged'. 'kai' means 'and'. 'apesteilan' means 'they sent away'. 'kenon' means 'empty'. The verse details the beating inflicted upon Jesus and his subsequent abandonment.
[MRK.12.4] And again, he sent to them another servant. And that one they beat the head of, and dishonored. [§]
kai palin apesteilen pros autous allon doulon. kaikeinon ekefaliosan kai etimasan.
This verse is from a Greek text. 'kai' means 'and'. 'palin' means 'again'. 'apesteilen' means 'he sent'. 'pros autous' means 'to them'. 'allon' means 'another'. 'doulon' means 'servant'. 'kaikeinon' means 'and that one'. 'ekefaliosan' means 'they beat the head of' (or figuratively, 'they mistreated severely'). 'etimasan' means 'they dishonored'. The context, from the parable of the tenants, implies these 'servants' are messengers from the owner of a vineyard.
[MRK.12.5] And another he sent, and they killed that one as well, and many others, some of whom they dishonored, and some they killed. [§]
kai allon apesteilen, kai ekeinon apekteinan, kai pollous allous, hous men derontes, hous de apoktennontes.
This verse describes someone sending out others, and those others being killed. Some are treated with contempt, while others are killed outright. It's a recounting of actions taken against messengers or representatives.
[MRK.12.6] Still, he had one beloved son. He sent him last to them, saying that they would be ashamed of my son. [§]
eti hena eichen huiòn agapêtón; apesteilen auton eschaton pros autous legôn hoti entrapêsontai ton huiòn mou.
This verse comes from a non-original text, and is a quote of Jesus in the synoptic gospels. It describes a landowner sending his beloved son to tenant farmers who will mistreat him. 'Eti' means 'still', 'hena' means 'one', 'eichen' means 'had', 'huiòn' means 'son', 'agapêtón' means 'beloved', 'apesteilen' means 'he sent', 'auton' means 'him', 'eschaton' means 'last', 'pros' means 'to', 'autous' means 'them', 'legôn' means 'saying', 'hoti' means 'that', 'entrapêsontai' means 'they will be ashamed', 'ton huiòn mou' means 'my son'.
[MRK.12.7] Then those farmers said to themselves that this one is the inheritor. Come, let us kill him, and the inheritance will be ours. [§]
hoi georgoi pros heautous eipan hoti houtos estin ho kleronomos, deute apokteinomen auton, kai hemon estatē hē klēronomia.
This verse comes from a passage where agricultural workers are speaking amongst themselves about the son of a landowner. They recognize him as the heir and plot to kill him so they can claim the inheritance for themselves. The names of God do not appear in this verse.
[MRK.12.8] And having taken him, they killed him and cast him outside the vineyard. [§]
kai labontes apkteinan auton kai exebalon auton exo tou ampelonos
This verse describes the act of taking, killing, and casting someone out of a vineyard. The original text is Greek, not the original Biblical languages, so this is a translation *from* Greek, not *of* the original Hebrew or Aramaic. The names of God are not present in this passage.
[MRK.12.9] What then will the Lord of the vineyard do? He will come and destroy the farmers and give the vineyard to others. [§]
tis [oun] poiese ho kyrios tou ampelonos? eleusetai kai apolese tous georgous kai dosei ton ampelona allois.
This verse comes from a retelling of a parable of the vineyard. 'tis' is a question word, meaning 'what'. 'oun' is a conjunction meaning 'therefore' or 'then'. 'poiese' is a verb meaning 'to do' or 'to make'. 'ho kyrios' means 'the Lord'. 'tou ampelonos' means 'of the vineyard'. 'eleusetai' means 'he will come'. 'kai' means 'and'. 'apolesei' means 'he will destroy'. 'tous georgous' means 'the farmers'. 'dosei' means 'he will give'. 'ton ampelona' means 'the vineyard'. 'allois' means 'to others'.
[MRK.12.10] Neither have you read this scripture: the stone which the builders rejected, this has become the head of the corner. [§]
oude ten graphen tauten anegnote; lithon hon apedokimasen hoi oikodomountes, houtos egeneto eis kephalen gonias.
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It describes a stone rejected by builders becoming a cornerstone. The verse uses several grammatical constructs common in Koine Greek. It's important to note that this verse is a quote from Psalm 118:22.
[MRK.12.11] This came to be from my Lord, and it is wonderful in our sight. [§]
para kurios egeneto hautēkai estin thaumastē en ophthalmois hēmōn
This verse appears to be from the Septuagint (Greek Old Testament) and is a quote of Psalm 118:23. 'Para' means 'beside' or 'from'. 'Kurios' is the Greek equivalent of the Hebrew 'Adonai', meaning 'my Lord'. 'Egeneto' means 'it came to be' or 'it was made'. 'Hautēkai' is a demonstrative pronoun meaning 'this'. 'Estin' means 'is'. 'Thaumastē' means 'wonderful' or 'marvelous'. 'En ophthalmois hēmōn' means 'in the eyes of us' or 'in our sight'.
[MRK.12.12] And they sought to seize him, and they feared the crowd, for they knew that toward them the story he had spoken. And leaving him, they departed. [§]
Kai ezeteoun auton kratesai, kai ephobethesan ton ochlon, egnosan gar hoti pros autous ten parabolen eipen. Kai aphentes auton apelthon.
This verse describes people seeking to seize someone, but being afraid of the crowd because they realized the person had spoken a story directed at them. They then left, abandoning their attempt to seize the person. It’s important to note the use of 'τον ὄχλον' which is 'the crowd' and 'αυτον' which is 'him'. The verb 'εφοβήθησαν' means 'they feared'.
[MRK.12.13] And they send to him some of the Pharisees and of the Herodians, so that they might trap him with speech. [§]
Kai apostellousin pros auton tinas ton Pharisaiōn kai tōn Hērōdianōn hina auton agreusōsin logō.
This verse describes a sending of some Pharisees and Herodians to attempt to trap Jesus in speech. "Kai" means "and". "Apostellousin" means "they send". "Pros auton" means "to him". "Tinas" means "some". "Ton Pharisaiōn" means "of the Pharisees". "Kai tōn Hērōdianōn" means "and of the Herodians". "Hina auton agreusōsin logō" means "so that they may trap him with speech".
[MRK.12.14] And coming, they said to him: “Teacher, we know that you are truthful and you do not care about anyone; for you do not regard the face of people, but you teach the way of God in truth. Is it permitted to give a tax to Caesar, or not? Shall we give, or shall we not give?” [§]
kai elthontes legousin auto: didaskale, oidamen hoti alēthēs ei kai ou melēi soi peri oudenos; ou gar blepeis eis prosōpon anthrōpōn, all’ ep’ alētheias tēn hodon tou theou didaskeis; exesti dounai kēnsion Kaisari ē ou; dōmen ē mē dōmen?
This verse comes from the Gospel of Matthew, chapter 22, verses 16-17. It recounts a conversation between Jesus and some Pharisees and Herodians who attempt to trap him with a question about paying taxes to Caesar. They begin by flattering him, acknowledging his truthfulness and impartiality. Then they pose their question, essentially asking whether it is lawful to pay the tax.
[MRK.12.15] Now the one knowing their hypocrisy said to them: “Why do you test me?” Bring to me a denarius so that I may see. [§]
ho de eidōs autōn tēn hypokrisin eipen autois: ti me peirazete? pherete moi dēnariōn hina idō.
This verse describes a situation where someone aware of the hypocrisy of others asks them why they test him, and requests a denarius (a Roman coin) to examine.
[MRK.12.16] And they brought it. And he says to them: Whose image is this, and whose inscription? And they said to him: Caesar's. [§]
hoi de anegkan. kai legei autois: tinos he eikon aute kai he epigraphe? hoi de eipan auto: Kaisaros.
This verse describes a scene where someone is shown an image and an inscription and asked whose image it is. The response identifies it as belonging to Caesar.
[MRK.12.17] And Jesus said to them: Give back the things of Caesar to Caesar, and give back the things of God to God. And they were amazed at him. [§]
ho de Iesous eipen autois: ta Kaisaros apodote Kaisari kai ta tou theou to theo. kai exethambazon ep' auto.
This verse is from the New Testament, specifically from the Gospel of Matthew 22:21. It records a statement made by Jesus to a group of people who were attempting to trap him with a question about paying taxes to Caesar. "Ta Kaisaros" refers to "the things of Caesar," while "ta tou theou" refers to "the things of God." "Theos" is the standard word for "God." The verse concludes with a statement that the people were amazed at Jesus.
[MRK.12.18] And the Sadducees came to him, who say that resurrection does not exist, and they questioned him, saying... [§]
Kai erkhontai Saddoukaioi pros auton, hoitines legousin anastasin me einai, kai eperoteton auton legontes...
This verse introduces the Sadducees approaching Jesus. They state they do not believe in resurrection and proceed to question him about it. 'Kai' means 'and'. 'Erkhontai' means 'they come'. 'Saddoukaioi' is the name of a group of people. 'Pros auton' means 'to him'. 'Hoitines' means 'who'. 'Legousin' means 'they say'. 'Anastasin' means 'resurrection'. 'Me einai' means 'does not exist' or 'is not'. 'Eperoteton' means 'they questioned'. 'Auton' means 'him'. 'Legontes' means 'saying'.
[MRK.12.19] Teacher, Moses wrote to us that if a man’s brother dies and leaves a wife, but does not leave a child, then his brother should take the wife and raise up offspring to his brother. [§]
Didaskale, Moses egrapsen hemin hoti ean tinos adelphos apothanei kai katalipai gunaika kai me afhei teknon, hina labei ho adelphos autou ten gunaika kai exanastese sperma toi adelphoi autou.
This verse originates from the Septuagint, a Greek translation of the Hebrew scriptures. It concerns the law of Levirate marriage, where a brother is obligated to marry his deceased brother's widow to continue the family line. 'Didaskale' means 'teacher'. 'Moses' is simply 'Moses'. 'Egrapsen' means 'wrote'. 'Hemin' means 'to us'. 'Hoti' means 'that'. 'Ean' means 'if'. 'Tinos' means 'of someone'. 'Adelphos' means 'brother'. 'Apothanei' means 'dies'. 'Katalipai' means 'leaves behind'. 'Gunaika' means 'woman/wife'. 'Me afhei' means 'does not leave'. 'Teknon' means 'child'. 'Hina labei' means 'that he may take'. 'Ho adelphos autou' means 'his brother'. 'Ten gunaika' means 'the woman/wife'. 'Exanastese' means 'raise up'. 'Sperma' means 'seed/offspring'. 'Toi adelphoi autou' means 'to his brother'.
[MRK.12.20] Seven brothers were, and the first took a wife and, dying, did not leave seed. [§]
hepta adelphi esan kai ho protos elaben gunaika kai apothneskon ouk apheken sperma
This verse describes seven brothers. The first brother married and died without having children. The words are Greek, but the request is to translate the names of God literally, so this translation assumes the intent is to maintain the literal sense of the provided words even if they are not divine names. I will translate each word as directly as possible into English.
[MRK.12.21] And the second took her, and he died, not leaving seed. And the third likewise. [§]
kai ho deuteros elaben auten kai apethanen me katalipon sperma, kai ho tritos hosautos
This verse comes from a non-Biblical text (specifically, the story of Tamar in Genesis 38, as found in the Septuagint). It describes the fate of the first two sons of Judah. ‘Deuteros’ means ‘second’, ‘elaben’ means ‘took’, ‘auten’ means ‘her’, ‘apethanen’ means ‘died’, ‘me katalipon’ means ‘not leaving’ and ‘sperma’ means ‘seed’ or offspring. ‘Tritos’ means ‘third’ and ‘hosautos’ means ‘similarly’ or ‘in the same way’. The verse details that Judah's first two sons married Tamar, but both died without producing any offspring.
[MRK.12.22] And the seven did not leave offspring. Last of all, the woman died. [§]
kai hoi hepta ouk aphekan sperma. eschaton panton kai he gyne apethanen.
This verse describes a situation where seven individuals did not leave offspring, and ultimately, the woman also died, marking the end of their line. The Greek word 'kai' means 'and', 'hoi' means 'the', 'hepta' means 'seven', 'ouk' is a negative particle meaning 'not', 'aphekan' means 'they left', 'sperma' means 'seed' or 'offspring', 'eschaton' means 'last', 'panton' means 'of all', 'gyne' means 'woman', and 'apethanen' means 'she died'.
[MRK.12.23] In the resurrection, when they rise, whose wife will she be? For the seven had her as a wife. [§]
en tee anastasei [hotan anastosin] tinos auton estat gyne? hoi gar hepta eschon auten gyne.
This verse discusses a hypothetical situation in the resurrection. It poses the question of whose wife a woman will be if seven men each had her as a wife in their earthly lives. The question is asked to challenge a common belief in levirate marriage practices of the time. The verse is from the account of the Sadducees questioning Yeshua regarding resurrection.
[MRK.12.24] Jesus said to them, "Is this not why you are mistaken, because you do not know the writings nor the power of God?" [§]
Ephay autois ho Iesous: ou dia touto planasthe me eidotes tas graphas mede ten dunamin tou theou?
This verse is from the New Testament, specifically Matthew 22:29. It is originally in Koine Greek. The verse questions why the Sadducees are mistaken, because they do not know the writings and the power of God. 'Ephay' means 'said'. 'Autois' means 'to them'. 'Ho Iesous' means 'Jesus'. 'Ou dia touto' means 'not for this reason'. 'Planasthe' means 'you are mistaken'. 'Me eidotes' means 'not knowing'. 'Tas graphas' means 'the writings'. 'Mede' means 'nor'. 'Ten dunamin' means 'the power'. 'Tou theou' means 'of God'.
[MRK.12.25] When people rise from the dead, they do not marry, nor are they given in marriage, but rather they are as angels in the heavens. [§]
hotan gar ek nekron anastosin oute gamousin oute gamizontai, all’ eisin hos angeloi en tois ouranois.
This verse discusses the nature of resurrected beings. It states that when people rise from the dead, they neither marry nor are given in marriage, but instead exist as angels in the heavens. The verse utilizes a conditional clause ('when...they...') and comparative phrasing ('as angels').
[MRK.12.26] And concerning the dead, that they rise again, did you not read in the book of Moses, regarding the bush, how God said to him, "I am the God of Abraham, and the God of Isaac, and the God of Jacob?" [§]
peri de ton nekron hoti egeirontai ouk anegnote en te biblio Moyses epi tou batou pos eipen autoi ho theos legon: ego ho theos Abraam kai ho theos Isaak kai ho theos Iakob?
This verse discusses whether the resurrection of the dead is written in the Book of Moses, referencing the story of Moses and the burning bush. The verse focuses on how God identifies Himself to Moses as the God of Abraham, Isaac, and Jacob.
[MRK.12.27] God is not of the dead, but of the living. You are greatly mistaken. [§]
ouk estin theos nekron alla zonton. pollu planaesthe.
This verse is from the New Testament, specifically Mark 12:27. It concerns a question posed by the Sadducees to Jesus regarding the resurrection. 'Ouk estin' means 'is not'. 'Theos' is 'God'. 'Nekron' means 'of the dead', 'of those who have died'. 'Alla' means 'but'. 'Zonton' means 'of the living', 'of those who live'. 'Pollu' means 'greatly', 'much'. 'Planaesthe' means 'you are mistaken', 'you err', or 'you are deceived'.
[MRK.12.28] And having come near, one of the scribes, hearing them debating, seeing that he responded well to them, questioned him: "Which is the first commandment of all?" [§]
Kai proselthon heis ton grammateon akousas auton suzeteounton, idon hoti kalos apekrithe autois epērotēsen auton: poia estin entolē prōtē pantōn?
This verse describes a scribe approaching Jesus while he is debating with others. The scribe, having observed Jesus' insightful responses, asks him which commandment is the most important.
[MRK.12.29] Yeshua responded saying, "First is this: Hear, Israel, my Lord the Gods of us, my Lord is one." [§]
Yeshua responded saying, 'First is this: Hear, Israel, my Lord the Gods of us, my Lord is one.'
This verse comes from the Shema. "Yeshua" is the Greek form of Joshua, a common name meaning "Yahveh is salvation." "Apēkritē" means "responded". "Prōtē" means "first". "Estin" means "is". "Akoue" means "hear". "Israel" is the name of the people. "Kyrios" is translated as "my Lord". "Theos" is translated as "the Gods". "Hēmōn" means "of us". "Heis" means "one". The structure aims for literal accuracy while maintaining English grammar.
[MRK.12.30] And you will love the Lord your God from all of your heart, and from all of your soul, and from all of your mind, and from all of your strength. [§]
kai agapeses kurion ton theon sou ex holēs tēs kardias sou kai ex holēs tēs psychēs sou kai ex holēs tēs dianoias sou kai ex holēs tēs ischuos sou.
This verse instructs a person to love their God completely. "Kai" means "and". "Agapeses" means "you will love". "Kurion" means "the Lord". "Ton theon sou" means "your God". "Ex holēs tēs kardias sou" means "from all of your heart". "Kai ex holēs tēs psychēs sou" means "and from all of your soul". "Kai ex holēs tēs dianoias sou" means "and from all of your mind". "Kai ex holēs tēs ischuos sou" means "and from all of your strength".
[MRK.12.31] This is the second one: You shall love your neighbor as yourself. There is no other commandment greater than this. [§]
deuterah aute; agapeseis ton plesion sou hos seauton. meizon touton alle entole ouk estin.
This verse is from the Gospel of Mark, chapter 12, verse 31. It describes the second great commandment: to love your neighbor as yourself. It also states that there is no other commandment greater than these two. The verse uses the Greek word 'deutera' meaning 'second'. 'Agapeseis' is a future imperative of 'agapao', meaning 'to love'. 'Plesion' means neighbor, and 'seauton' means yourself. 'Meizon' means greater, 'touton' means this, 'alle' means another, 'entole' means commandment, and 'ouk estin' means 'is not'.
[MRK.12.32] And the scribe said to him, "Well, teacher, you have truthfully said that one is, and there is no other except him." [§]
kai eipen auto ho grammateus: kalos, didaskale, ep' alētheias eipes hoti heis estin kai ouk estin allos plēn autou
This verse is from the New Testament, specifically Mark 12:32. It depicts a scribe responding to Jesus after Jesus affirms the greatest commandment. The scribe acknowledges the truth of Jesus’ statement. “Kai” means “and”. “Eipen” means “said”. “Auto” means “to him”. “Ho grammateus” means “the scribe”. “Kalos” means “well”. “Didaskale” means “teacher”. “Ep’ alētheias” means “truly”. “Eipes” means “you said”. “Hoti” means “that”. “Heis” means “one”. “Estin” means “is”. “Kai” means “and”. “Ouk estin” means “there is not”. “Allos” means “another”. “Plēn” means “except”. “Autou” means “him”.
[MRK.12.33] And to love God with all of your heart and with all of your understanding and with all of your strength, and to love your neighbor as yourself is more than all burnt offerings and sacrifices. [§]
kai to agapan auton ex holēs tēs kardias kai ex holēs tēs syneseōs kai ex holēs tēs ischys kai to agapan ton plēsion hōs heauton meisteron estin pantōn tōn holokautōmatōn kai thusiōn.
This verse is from a non-Biblical source, specifically a translation of a saying attributed to Rabbi Hillel. It discusses the importance of loving God and your neighbor. The original text is in Koine Greek. ‘Agapan’ is a form of the verb to love. ‘Holēs’ means ‘all,’ ‘kardias’ means ‘heart,’ ‘syneseōs’ means ‘understanding’ or ‘mind,’ and ‘ischys’ means ‘strength.’ ‘Plēsion’ means ‘neighbor,’ and ‘heauton’ means ‘oneself.’ ‘Meisteron’ means ‘more,’ or ‘greater.’ ‘Holokautōmatōn’ and ‘thusiōn’ refer to burnt offerings and sacrifices, respectively.
[MRK.12.34] And the Jesus, seeing him that he responded intelligently, said to him: "You are not far from the kingdom of God." And no one dared to question him any longer. [§]
kai ho Iesous idon auton hoti nounēchōs apekrithē eipen autō: ou makran ei apo tēs basileias tou theou. Kai oudeis ouketi etolma auton epērōtēsai.
This verse is from the Gospel of Luke 18:35-43. It describes an event where Jesus heals a blind man. The verse specifically records Jesus's statement to the blind man after noticing he responded thoughtfully. "Kai" means "and". "Ho Iesous" means "the Jesus". "Idon" means "seeing". "Auton" means "him". "Hoti" means "that". "Nounēchōs" means "intelligently". "Apekrithē" means "responded". "Eipen" means "said". "Ou makran ei" means "you are not far". "Apo tēs basileias tou theou" means "from the kingdom of God". "Kai" means "and". "Oudeis" means "no one". "Ouketi" means "no longer". "Etolma" means "dared". "Auton epērōtēsai" means "to question him".
[MRK.12.35] And responding, Jesus was saying while teaching in the temple: “How do the scribes say that the Christ is the son of David?” [§]
kai apokritheis ho Iesous elegen didaskon en to hiero: pos legousin hoi grammateis hoti ho Christos huios David estin?
This verse is from the Gospel of Matthew, chapter 22, verse 42, and is a statement made by Jesus in response to a question posed by the Sadducees. It records Jesus questioning how the scribes could claim the Christ is the son of David, since David himself called the Christ 'my Lord'. The verse sets the stage for Jesus to demonstrate the divinity of the Christ, exceeding a purely human lineage.
[MRK.12.36] He himself, David, said in the Holy Spirit, "Said Yahveh to my Lord, sit at my right hand, until I place your enemies under your feet." [§]
autos David eipen en to pneumati to hagio. eipen kurios to kurio mou. kathou ek dexion mou, heos an tho tous echthrous sou hypokato ton podon sou.
This verse is from the New Testament, specifically from a quote of David in the Psalms, as cited by Jesus in the Gospels. It refers to a divine declaration. 'Autos' means 'he himself'. 'David' is the name David. 'eipen' means 'said'. 'en to pneumati to hagio' means 'in the Holy Spirit'. 'eipen' means 'said'. 'kurios' means 'Lord'. 'to kurio mou' means 'to my Lord'. 'kathou' means 'sit'. 'ek dexion mou' means 'at my right hand'. 'heos an tho' means 'until I place'. 'tous echthrous sou' means 'your enemies'. 'hypokato ton podon sou' means 'under your feet'.
[MRK.12.37] David himself says, "He is my Lord". So, from where is He a son to him? And the great crowd listened to him gladly. [§]
Autos David legei auton kurion, kai pothen autou estin huios? Kai ho polys ochlos ekouen autou hedeos.
This verse is from the Gospel of Luke, chapter 20, verses 41-42. It records a question posed to Jesus regarding the Messiah. David calls the Messiah 'my Lord', so how can the Messiah be David's son? The large crowd listened to Jesus attentively. The original text is in Koine Greek, but the request asks for a translation reflecting literal name equivalents as if directly from the source texts and not relying on tradition. Therefore, 'kurios' will be translated as 'my Lord'.
[MRK.12.38] And in his teaching he was saying: Watch out from the scribes who want to walk in robes and greetings in the marketplaces. [§]
Kai en tee didachee autoou elegen: blepete apo ton grammateon ton thelonton en stolais peripatein kai aspasmous en tais agorais
This verse is from the Gospel of Luke. It describes Jesus teaching and warning his followers to beware of scribes who enjoy outward displays of piety. 'Kai' means 'and'. 'En' means 'in'. 'Tee didachee autoou' translates to 'the teaching of him'. 'Elegen' means 'he was saying'. 'Blepete' means 'look' or 'watch out'. 'Apo ton grammateon' means 'from the scribes'. 'Ton thelonton' means 'those wanting'. 'En stolais peripatein' means 'to walk in robes'. 'Kai aspasmous' means 'and greetings'. 'En tais agorais' means 'in the marketplaces'.
[MRK.12.39] And first seats in the assemblies and first reclining positions in the suppers. [§]
kai protokathedrias en tais synagogais kai protoklisias en tois deipnois
This phrase describes positions of honor. 'protokathedrias' refers to the first seats or positions of leadership in assemblies. 'synagogais' is assemblies. 'protoklisias' refers to the first couches or reclining positions at meals. 'deipnois' refers to suppers or meals.
[MRK.12.40] Those who consume the homes of widows, while offering lengthy prayers as a facade, will receive a more severe judgment. [§]
hoi katesthiuntes tas oikias ton cheron kai profasei makra proseuchomenoi: houtoi lempsontai perissoteron krima.
This verse describes those who devour the houses of widows and make long prayers as a pretense. It states they will receive a greater judgment. The original Greek uses participle constructions and a fairly direct word order. We must adapt this to proper English grammar.
[MRK.12.41] And having sat facing the treasury, he was watching how the crowd throws copper into the treasury. And many rich people threw in much. [§]
Kai kathisas katenanti tou gazophylakiou etheorei pos ho ochlos ballei chalkon eis to gazophylakion. Kai polloi plousioieballon polla.
This verse describes someone sitting opposite the treasury and observing how the crowd throws money into it. It specifically notes that many rich people contributed large amounts.
[MRK.12.42] And a certain poor widow came and put in two small coins, which amount to a quadrans. [§]
kai elthousa mia chira ptocha ebalen lepta duo, ho estin kodrantis.
This verse describes a poor widow who gave two small coins, which were worth a quadrans. The words are Greek, not related to the names of God, so no translation of divine names is required. This is a straightforward translation of the Greek text into English.
[MRK.12.43] And having called his disciples, he said to them: Truly I say to you that this widow, this poor one, has put in more than all those throwing [money] into the treasury. [§]
kai pros-kal-es-am-en-os tous ma-the-tas au-tou ei-pen au-tois: a-men leg-o hu-min ho-ti he chee-ra au-te he pto-chee plei-on pan-ton eb-al-en ton bal-lon-ton eis to ga-zo-fu-lak-i-on
This verse comes from the Gospel of Luke 21:3. It describes a scene where Jesus is observing people putting offerings into the Temple treasury. He comments on a poor widow who, despite her limited means, gave more than anyone else. The verse uses the definite article 'the' frequently. It is important to maintain the sense of 'the' when translating. 'Bal-lon-ton' refers to money being thrown, and 'ga-zo-fu-lak-i-on' means 'treasury'.
[MRK.12.44] For all of them cast from their abundance, but this one cast all that she had from her deficiency, all her life. [§]
pan-tes gar ek tou per-is-eu-on-tos au-tois e-ba-lon, hau-te de ek tes hus-te-re-se-os au-tes pan-ta ho-sa ei-chen e-ba-len ho-lon ton bee-on au-tes.
This verse describes a situation of giving. 'Pan-tes' means 'all'. 'Gar' is 'for'. 'Ek' means 'from'. 'Tou per-is-eu-on-tos' refers to 'abundance'. 'Au-tois' is 'to them'. 'E-ba-lon' means 'they cast'. 'Hau-te' means 'this one'. 'Ek tes hus-te-re-se-os' refers to 'from the deficiency'. 'Ho-sa ei-chen' means 'whatever she had'. 'E-ba-len' means 'she cast'. 'Ho-lon ton bee-on' means 'all her life'.
MRK.13
[MRK.13.1] And as he was going out from the temple, one of his students said to him, “Teacher, behold what stones and what buildings!” [§]
Kai ekporeuomenou autou ek tou hierou legei autoi heis ton matheton autou: didaskale, ide potapoi lithoi kai potapai oikodomai.
This verse comes from the Gospel of Matthew, chapter 24, verse 1. It describes a scene where Jesus is leaving the temple, and one of his students remarks on the magnificence of the temple buildings. 'Kai' means 'and'. 'Ekporeuomenou' is the present participle of 'ekporeuomai', meaning 'going out'. 'Autou' is 'of him'. 'Ek tou hierou' means 'from the temple'. 'Legei autoi' means 'says to him'. 'Heis ton matheton autou' means 'one of his students'. 'Didaskale' means 'teacher'. 'Ide' means 'behold'. 'Potapoi lithoi' means 'what stones'. 'Kai potapai oikodomai' means 'and what buildings'.
[MRK.13.2] And Jesus said to him, "Do you see these great buildings? Not at all will one stone here be left on another stone which will not be destroyed." [§]
kai ho Iesous eipen auto: blepeis tautas tas megalas oikodomas? ou me afethei hode lithos epi lithon hos ou me kataluthei.
This verse is from the Gospel of Matthew, chapter 24, verse 2. It is spoken by Jesus to his disciples while overlooking the Temple in Jerusalem. He is responding to a statement made by one of his disciples who commented on the magnificence of the Temple's buildings. The verse is a prophecy concerning the destruction of the Temple. The original text is in Koine Greek. The words used are common Greek words. “ho” is the definite article “the.” “Iesous” is the name “Jesus.” “eipen” is the verb “said.” “auto” is the pronoun “to him.” “blepeis” is the verb “do you see.” “tautas” is the pronoun “these.” “tas” is the definite article “the” (plural). “megalas” is the adjective “great.” “oikodomas” is the noun “buildings.” “ou me” is a double negative, meaning “not at all.” “afethei” is the verb “will be left.” “hode” is the adverb “here.” “lithos” is the noun “stone.” “epi” is the preposition “on.” “hos” is the relative pronoun “which.” “kataluthei” is the verb “will be destroyed.”
[MRK.13.3] And as he sat on the Mount of Olives, facing the holy place, Peter and James and John and Andrew questioned him privately. [§]
Kai kathemenou autou eis to oros ton elaiōn katenanti tou hierou epērōta autōn kat’ idian Petros kai Iakobos kai Iōannēs kai Andreas.
This verse describes the disciples Peter, James, John, and Andrew questioning Jesus privately while he was seated on the Mount of Olives, facing the temple.
[MRK.13.4] Tell us, when will these things be, and what is the sign when all these things are about to be completed? [§]
ei-pon he-meen, po-te tau-ta es-tai kai ti to se-mei-on ho-tan mel-lei tau-ta syn-te-lei-sthai pan-ta?
This verse asks for a sign and a timeframe regarding the completion of certain events. The original Greek uses questioning phrasing common in Koine Greek. We must render this into natural English phrasing while preserving the direct request.
[MRK.13.5] Now the Gods began to say to them: Be careful that no one deceives you. [§]
Ho de Iesous erxato legein autois: blepete me tis humas planesei
This verse is from the Gospel of Matthew 24:4 in the Greek New Testament. It features the figure known as Iesous beginning to speak to a group, warning them not to be misled by anyone.
[MRK.13.6] Many will come in the name of 'I am,' saying, 'I am,' and they will deceive many. [§]
pol-oy el-ev-so-ntai ep-ee to on-o-ma-tee moo leg-on-tes ho-tee eg-o ei-mee, kai pol-oos plan-es-oo-sin.
This verse speaks of many who will come in the name of 'I am,' and deceive many. 'Onoma' means name. 'Ego eimi' literally means 'I am.' We are translating the names of God as literally as possible. 'Polloi' is plural and means 'many.'
[MRK.13.7] When you hear of wars and rumors of wars, do not be alarmed. It is necessary for these things to happen, but the end is not yet. [§]
hotan de akousēte polemous kai akoas polemōn, mē throeisthe; dei genesthai, all’ oupō to telos.
This verse comes from the Gospel of Matthew (24:6) and speaks of wars and rumors of wars as signs of the end times. 'Hotan' means 'when,' 'de' means 'and,' 'akousēte' means 'you hear,' 'polemous' means 'wars,' 'kai' means 'and,' 'akoas polemōn' means 'rumors of wars,' 'mē throeisthe' means 'do not be alarmed,' 'dei genesthai' means 'it is necessary to happen,' 'all' means 'but,' and 'oupō to telos' means 'not yet the end.'
[MRK.13.8] For nation will rise against nation and kingdom against kingdom, and there will be earthquakes in various places, and there will be famines. These are the beginning of birth pains. [§]
ege-rath-e-tai gar eth-nos ep' eth-nos kai bas-i-lei-a ep-i bas-i-lei-an, es-o-ntai seis-moi ka-ta to-pous, es-o-ntai li-moi. ar-che o-di-non tau-ta.
This verse describes a period of upheaval and conflict. "Ethnos" refers to nations or peoples. "Basileia" refers to kingdoms or realms. The verse indicates that nation will rise against nation and kingdom against kingdom. Earthquakes and famines will occur. These events are described as the beginning of birth pains.
[MRK.13.9] But watch yourselves: they will deliver you up to councils and to synagogues; you will be flogged and you will stand before governors and kings because of me, as a testimony to them. [§]
Blepete de humeis heautous: paradousosin humas eis sunedria kai eis sunagogas darēsethe kai epi hēgemonōn kai basileōn stathesēsthe heneken emou eis marturion autois.
This verse originates from the Gospel of Mark, chapter 13, verse 9. It details a prophecy where followers will face persecution and be brought before councils and synagogues, and will stand before rulers and kings for the sake of 'me' (Jesus), bearing witness to them. The verse warns of hardship and challenges awaiting believers.
[MRK.13.10] And into all the nations, first it is necessary to proclaim the good message. [§]
kai eis panta ta ethne proton dei keruxqenai to euaggelion
This verse, found in Mark 13:10, describes the necessity of proclaiming the 'good message' to all nations. 'Kai' is 'and'. 'Eis' is 'into'. 'Panta' is 'all'. 'Ta ethne' is 'the nations'. 'Proton' is 'first'. 'Dei' signifies necessity, 'it is necessary'. 'Keruxqenai' is 'to proclaim'. 'To euaggelion' is 'the good message'. The verse indicates that before the end times occur, the good message must be proclaimed to every nation.
[MRK.13.11] And when they deliver you up, do not be anxious about what you will say, but say whatever is given to you in that hour. For it is not you who are speaking, but the Holy Spirit. [§]
kai hotan agosin humas paradidontes, me promerimnate ti lalesete, alla ho ean dothai humin en ekeinei te hora touto laleite; ou gar este humeis hoi lalountes alla to pneuma to hagion.
This verse, taken from the Gospel of Matthew, discusses what to say when brought before authorities. It advises against preparing a defense, but rather speaking what is given in the moment by the Holy Spirit. The verse uses a conjunction ('kai' meaning 'and'), a temporal clause ('hotan agosin humas' meaning 'when they bring you'), a command ('me promerimnate' meaning 'do not worry'), a conditional clause ('ho ean dothai humin' meaning 'what if is given to you'), and a concluding explanation regarding who is truly speaking ('ou gar este humeis hoi lalountes' meaning 'for you are not the ones speaking').
[MRK.13.12] And a brother will hand over a brother to death, and a father a child, and children will rise up against parents and kill them. [§]
Kai paradosei adelphos adelphon eis thanaton kai pater teknon, kai epanastēsontai tekna epi goneis kai thanatōsousin autous.
This verse describes a time of great turmoil and familial betrayal. The words detail brothers handing over brothers to death, fathers their children, and children rising up against parents to kill them. The verse uses straightforward descriptions of actions and relationships. 'Kai' functions as 'and', 'paradosei' as 'will hand over', 'adelphos' as 'brother', 'eis thanaton' as 'to death', 'pater' as 'father', 'teknon' as 'child', 'epanastēsontai' as 'will rise up', 'epi' as 'against', 'goneis' as 'parents', and 'thanatōsousin' as 'will kill'.
[MRK.13.13] And you will be hated by all because of the name of me. But the one enduring until the end, this one will be saved. [§]
kai eseesthe misoumenoi hupo panton dia to onoma mou. ho de hupomeinas eis telos houtos sothesetai.
This verse comes from Matthew 10:22. It speaks of persecution for the sake of the name of the divine being. "Kai" means "and". "Eseesthe" means "you will be". "Misoumenoi" means "hated". "Hupo panton" means "by all". "Dia to onoma mou" means "because of the name of me". "Ho de" means "but the". "Hupomeinas" means "enduring". "Eis telos" means "until the end". "Houtos" means "this one". "Sothesetai" means "will be saved".
[MRK.13.14] And when you see the abomination of desolation standing where it is not supposed to be, let the one who understands, understand. Then let those who are in Judea flee to the mountains. [§]
hotan de idete to bdelugma tes eremoseos hestekota hopou ou dei, ho anaginoskōn noeitō, tote hoi en tē Ioudaia pheugētōsan eis ta ore
This verse comes from Luke 21:20. It describes a sign that will appear before the destruction of the temple. The 'abomination of desolation' standing where it should not be is the sign. Those in Judea should flee to the mountains.
[MRK.13.15] The one on the roof should not descend, nor should anything be brought from his house. [§]
ho [de] epi tou domatos me katabato mede eiselthato arai ti ek tes oikias autou
This verse comes from the Septuagint, the ancient Greek translation of the Hebrew scriptures. It is a law concerning those on the roof of a house. "Ho" is the definite article "the". "De" is a particle often translated as "and", "but", or "however". "Epi" means "on". "Tou" is the definite article in the genitive case, meaning "of the". "Domatos" means "roof". "Me" is a negative particle, meaning "not". "Katabato" is the subjunctive mood of the verb "katabaino" meaning "to descend". "Mede" is a negative particle used to strengthen the negative meaning of "me", meaning "nor". "Eiselthato" is the subjunctive mood of the verb "eiserchomai" meaning "to enter". "Arai" means "anything". "Ti" is a pronoun meaning "something". "Ek" means "from". "Tes" is the definite article in the genitive case, meaning "of the". "Oikias" means "house". "Autou" means "his".
[MRK.13.16] And the one who goes into the field must not turn back to gather his garment. [§]
kai ho eis ton agron me epistrepsato eis ta opisō arai to himation autou
This verse comes from Luke 9:62. It speaks about a person who is preparing to follow Yahveh and states that they should not look back. The verse uses conditional language stating that if someone puts their hand to the plow they shouldn't look back to gather clothes. 'Kai' means 'and'. 'Ho' means 'the'. 'Eis' means 'into'. 'Ton' means 'the'. 'Agron' means 'field'. 'Mē' means 'not'. 'Epistrepsato' means 'turned back'. 'Eis' means 'to'. 'Ta opisō' means 'behind'. 'Arai' means 'to take'. 'To himation autou' means 'his garment'.
[MRK.13.17] Woe to those who have in womb and to those who are nursing in those days. [§]
ouai de tais en gastri echousais kai tais thēlazousais en ekeinais tais hēmerais.
This verse comes from the Gospel of Luke (2:35). It speaks of woe to those who are pregnant and those who are nursing during a specific time. The verse is a prophecy related to the coming tribulations. 'Ouaì' is an exclamation of woe. 'En gastri echousais' literally means 'having in womb'. 'Thēlazousais' means 'nursing'. 'Ekeinais tais hēmerais' means 'in those days'.
[MRK.13.18] Pray that it may not come to pass during the season of cold. [§]
proseucheshte de hina me genētai cheimōnos
This verse is from the New Testament, specifically Luke 21:34. It's a warning about being watchful and prepared for difficult times. The verse literally says, "Pray that it does not happen in winter."
[MRK.13.19] For those days will be tribulation such as has not been from the beginning of the creation which the God created until now, and will not be. [§]
Esontai gar hai hemerai ekeinai thlipsis hoia ou gegonen toiaute ap' archeos ktiseos hen ektisen ho theos heos tou nun kai ou me genetai.
This verse, from Matthew 24:21, describes a time of tribulation unlike any that has occurred from the beginning of creation until now, and will not occur again. "Esontai" means "will be". "Hai hemerai" means "the days". "Ekeinai" means "those". "Thlipsis" means "tribulation". "Hoia" means "which". "Ou gegonen" means "has not been". "Toiaute" means "such". "Ap' archeos ktiseos" means "from the beginning of creation". "Hen" means "which". "Ektisen" means "created". "Ho theos" means "the God". "Heos tou nun" means "until now". "Ou me genetai" means "will not be".
[MRK.13.20] And if my Lord had not shortened the days, no flesh would have been saved; but for the chosen ones whom He selected, He shortened the days. [§]
kai ei me ekolobosen kurios tas hemeras, ouk an esothe pasa sarx; alla dia tous eklektous ous exeleksato ekolobosen tas hemeras.
This verse originates from the Greek translation of the Old Testament (Septuagint), specifically from the book of Isaiah. It discusses a shortening of days. "Kurios" is the Greek translation of the Hebrew Adonai. "Hemas" means "days". The verse speaks of a shortening of the days being necessary for the salvation of all flesh, but this shortening is done *for* the chosen ones.
[MRK.13.21] And then, if anyone to you says, "Behold, here is the anointed one," or, "Behold, there he is," do not believe it. [§]
kai tote ean tis humin eipei ide hode ho christos ide ekei me pisteuete
This verse is from the Gospel of Matthew, chapter 24, verse 23. It warns against being deceived by false claims about the presence of the Messiah. The verse cautions listeners not to believe anyone who claims the Messiah is 'here' or 'there'.
[MRK.13.22] False messiahs and false prophets will rise up and they will give signs and wonders toward the deceiving, if possible, of the chosen ones. [§]
ege-re-tho-san-tai gar psev-do-chris-toi kai psev-do-pro-phe-tai kai do-sou-sin se-mei-a kai te-ra-ta pros to a-po-pla-nan, ei du-na-ton, tous ek-lek-tous.
This verse speaks of false messiahs and false prophets arising and performing signs and wonders with the intention of leading astray, if possible, those who are chosen. The verse originates from the New Testament.
[MRK.13.23] But you, look: I have already said everything to you. [§]
Humeis de blepete, proeireka hymin panta.
This verse is from the New Testament, specifically from the Gospel of John. The original language is Koine Greek. 'Humeis' means 'you' (plural). 'De' is a connecting particle, roughly translated as 'and' or 'now'. 'Blepete' means 'look' or 'behold'. 'Proeireka' is a verb meaning 'I have already said', 'I have foretold', or 'I have predicted'. 'Hymin' means 'to you' (plural). 'Panta' means 'all things' or 'everything'. The verse is a statement by Jesus to his disciples.
[MRK.13.24] But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light. [§]
All’ en ekeinais tais hemerais meta ten thlipsin ekeinen ho helios skotisthesetai, kai he selene ou dosei to fengos autes.
This verse is from the book of Joel 2:31, originally written in Hebrew. The provided text is a Greek translation of that Hebrew text. The verse speaks of a time of great tribulation where the sun will darken and the moon will not give its light. We are translating from the Greek text provided. “All’ en” means “but in”. “Ekeinais tais hemerais” means “those days”. “Meta ten thlipsin ekeinen” means “after that tribulation”. “Ho helios” means “the sun”. “Skotisthesetai” means “will be darkened”. “Kai” means “and”. “He selene” means “the moon”. “Ou dosei” means “will not give”. “To fengos autes” means “its light”.
[MRK.13.25] And the stars will be falling from the heavens, and the powers that are in the heavens will be shaken. [§]
kai hoi asterees esontai ek tou ouranou piptontes, kai hai dynameis hai en tois ouranois saleuthesontai.
This verse describes a cosmic disturbance. "Asterees" refers to stars, "ouranou" to the heavens, "dynameis" to powers or forces, and "saleuthesontai" indicates being shaken or moved violently. The verse speaks of stars falling from the heavens and the powers within the heavens being shaken.
[MRK.13.26] And then they will see the son of the human being coming in clouds with much power and glory. [§]
kai tote opsontai ton huion tou anthroopou erchomenon en nepheles meta dunameos polles kai doxes.
This verse describes a vision of the Son of Man coming with great power and glory. The original text uses titles and descriptions rather than proper names for God. There are no names of God directly present in the verse, only descriptions of a person, 'the Son of Man', and attributes like 'power' and 'glory'.
[MRK.13.27] And then the Gods will send the angels and will gather the chosen ones from the four winds, from the edge of the earth to the edge of heaven. [§]
kai tote apostelei tous angelous kai episunaxei tous eklektous [autou] ek ton tessaron anemōn ap’ akrou gēs heōs akrou ouranou.
This verse describes a future event where 'the Gods' will send angels to gather 'the chosen ones' from the four winds, from one end of the earth to the other end of heaven. The original text uses 'the Gods' ('theos' in the original language) and speaks of a gathering of 'chosen ones' by angelic beings.
[MRK.13.28] And from the fig tree learn the comparison; when its branch already becomes tender and the leaves sprout forth, know that summer is near. [§]
Apo de tees sykees mathete teen parabolēn; hotan ēdē ho klados autēs hapaolos genetai kai ekphyēi ta phylla, ginōskete hoti eggys to theron estin.
This verse comes from the Gospel of Matthew, chapter 24, verse 32. It uses an analogy of a fig tree to illustrate the nearness of summer, and by extension, the nearness of a significant event. The verse instructs the listener to learn a lesson from the fig tree: when its branches become tender and sprout leaves, it is a sign that summer is near. It is important to note that this verse does not contain any names of God.
[MRK.13.29] So also, you, when you see these things happening, know that the near one is at the doors. [§]
hoo-toos kai hu-meis, ho-tan ee-deh-te tau-ta gi-no-me-na, gi-no-ske-te ho-ti eng-gus es-teen ep-ee thoo-rais.
This verse is from the Gospels. "hoo-toos" means "thus" or "so". "kai" means "also" or "and". "hu-meis" means "you" (plural). "ho-tan" means "when". "ee-deh-te" means "you see". "tau-ta" means "these things". "gi-no-me-na" means "being done" or "happening". "gi-no-ske-te" means "know". "ho-ti" means "that". "eng-gus" means "near". "es-teen" means "is". "ep-ee thoo-rais" means "at the doors". The verse is essentially a warning about recognizing signs that indicate an event is imminent.
[MRK.13.30] Truly I say to you that this generation will not pass away until all these things happen. [§]
Amen lego humin hoti ou me parelthei he genea haute mechris hou tauta panta genetai.
This verse is from the Gospel of Matthew (24:34) and is spoken by Jesus. 'Amen' means 'truly' or 'so be it'. 'lego humin' means 'I say to you'. 'ou me parelthei' means 'will not pass away'. 'he genea haute' means 'this generation'. 'mechris hou' means 'until'. 'tauta panta' means 'all these things'. 'genetai' means 'will happen'. The verse essentially states that this generation will not pass away before all these things happen.
[MRK.13.31] The heavens and the earth will pass away, but my words will never pass away. [§]
ho ouranos kai he ge pareleusontai, hoi de logoi mou ou me pareleusontai.
This verse originates from the Gospels (Matthew 24:35, Mark 13:31, Luke 21:33). It speaks of the impermanence of heaven and earth contrasted with the eternal nature of God’s words. ‘Ouranos’ means ‘heaven’ or ‘the heavens’. ‘Ge’ means ‘earth’. ‘Pareleusontai’ means ‘will pass away’. ‘Hoi’ is the definite article ‘the’ in the plural nominative masculine. ‘Logoi’ means ‘words’. ‘Mou’ is ‘my’. ‘Ou me’ is a double negative, meaning ‘never’.
[MRK.13.32] And concerning that day or that hour, no one knows, not even the messengers in heaven, nor the son, if not the father. [§]
Peri de tes hemeras ekeines e tes horas oudeis oiden, oude hoi angeloi en ourano oude ho huios, ei me ho pater.
This verse concerns the day or the hour that no one knows, not even the messengers in the heavens, nor the son, except the father.
[MRK.13.33] Behold, be vigilant, for you do not know when the time will be. [§]
Behold, watch, for you do not know when the time is.
This verse uses words that are directly translated. "Behold" is a call to attention. "Watch" is a command to be vigilant. "For" introduces the reason. "You do not know" is a statement of ignorance. "When" introduces a time clause. "The time" refers to an unspecified future moment.
[MRK.13.34] As a man traveling leaves his house and gives the authority to each of his servants for his work, and he commanded the doorkeeper that he may watch. [§]
Hos anthropos apodeemos apheis ten oikian autou kai dous tois doulois autou ten exousian hekasto to ergon autou kai to thyroro eneteilato hina gregorei.
This verse describes a man going on a journey and entrusting authority to his servants. It uses the common metaphor of a householder leaving his home and giving responsibility to those remaining. 'Hos' means 'as' or 'like'. 'Anthropos' means 'man'. 'Apodeemos' signifies 'a traveler', or 'one who is away from home'. 'Apheis' is 'leaving'. 'Ten oikian autou' means 'his house'. 'Dous' is 'giving'. 'Tois doulois autou' means 'to his servants'. 'Ten exousian' means 'the authority'. 'Hekasto' means 'each'. 'To ergon autou' means 'his work'. 'To thyroro' means 'to the doorkeeper'. 'Eneteilato' means 'he commanded'. 'Hina gregorei' means 'that he may watch'.
[MRK.13.35] Therefore be watchful, for you do not know at what hour your Lord of the house will come, whether late or midnight or at cockcrow or early morning. [§]
gre-goree-teh oon; oo-kee oi-da-teh gar po-teh ho koo-ree-os tes oi-kee-as er-che-tai, ee op-seh ee me-so-nook-tee-on ee a-lek-tor-o-fo-nee-as ee pro-ee.
This verse, from Matthew 24:42, is an exhortation to watchfulness. It employs the metaphor of a homeowner returning at an unknown hour. "gregōrete" means to be watchful or awake. "oūn" is therefore. "ouk oidāte" means you do not know. "gar" is because. "pote" means at what hour or when. "ho kurios tes oikias" means the lord of the house. "erchetai" means he comes. "ē opsē" means late or evening. "ē mesonuktion" means midnight. "ē alektorophonias" means at cockcrow. "ē proī" means early morning.
[MRK.13.36] May the one who comes not find you sleeping. [§]
may not coming suddenly find you sleeping
This verse uses a subjunctive mood to express a negative purpose or prohibition. It expresses a desire that something *not* happen. Each word is translated directly. "μη" (mee) is a negative particle, "ελθων" (elthon) is the present active participle of "ερχομαι" (erchomai) meaning 'to come,' "εξαιφνης" (exaiphnes) means 'suddenly,' "ευρει" (heurei) is the present active subjunctive of "ευρισκω" (heurisko) meaning 'to find,' "υμας" (humas) is the accusative plural pronoun 'you,' and "καθευδοντας" (katheudontas) is the present active participle of "καθευδω" (katheudo) meaning 'to sleep'.
[MRK.13.37] But to you all I say, be watchful. [§]
ho de humin lego pasin lego, gregoreite
This verse is from the New Testament, specifically Mark 13:37. It is spoken by Jesus to his disciples. 'ho de' means 'but also' or 'however'. 'humin' is 'to you'. 'lego' is 'I say'. 'pasin' means 'to all'. 'gregoreite' is a verb meaning 'be watchful' or 'stay awake'. The verse essentially states that what Jesus is saying to some, he is saying to all: to be watchful.
MRK.14
[MRK.14.1] Now the Passover and the unleavened breads were after two days. And the chief priests and the scribes were seeking how, having seized him by deception, they might kill him. [§]
ēn de to pascha kai ta azuma meta duo hēmeras. kai ezētoun hoi archiereis kai hoi grammateis pōs autōn en dolō kratēsantes apokteinōsin.
This verse comes from the Gospel of Matthew, chapter 26, verse 2. It describes the timing of the Passover and Unleavened Bread in relation to the plotting of the chief priests and scribes to arrest and kill Jesus. The verse details the priests and scribes seeking a deceitful way to capture Jesus.
[MRK.14.2] For they were saying, "Not during the feast, lest there be a disturbance among the people." [§]
legeon gar: mee en tee heortee, mee potee estai thorubos too laou.
This verse is from the Gospel of Luke, chapter 23, verse 5. It's a statement about why Jesus was crucified before the Passover feast. The speakers are concerned that a disturbance might arise among the people if the execution happens during the festival. The verse translates roughly to "for they said, 'not during the feast, lest there be a commotion of the people.'"
[MRK.14.3] And while he was in Bethany in the house of Simon the leper, while he was reclining, a woman came having a jar of perfumed oil of nard, very costly, having broken the jar she poured it on his head. [§]
Kai ontos autou en Bethania en te oikia Simonos tou leproou, katakeimenou autou elthen gyne echousa alabastron murou nardou pistikes polutelous, suntripsasa ten alabastron katecheen autou tes kephales.
This verse describes an event where a woman anoints Jesus with expensive perfume while he is at Simon the leper’s house. "Kai" means 'and'. "ontos autou" means 'being of him', or 'while he was'. "en Bethania" means 'in Bethany'. "en te oikia Simonos tou leproou" means 'in the house of Simon the leper'. "katakeimenou autou" means 'while he was reclining'. "elthen gyne" means 'came a woman'. "echousa alabastron murou nardou pistikes polutelous" means 'having a jar of perfumed oil of nard, very costly'. "suntripsasa ten alabastron" means 'having broken the jar'. "katecheen autou tes kephales" means 'she poured it on his head.
[MRK.14.4] And there were some who were angered towards themselves, concerning why this loss of the ointment occurred. [§]
hay-shahn deh teen-es ah-gah-nak-toon-tes pros heh-au-toos eis tee hay ah-po-lay-ah ah-oo-tay too moo-roo geh-go-nen
This verse describes some people who were indignant amongst themselves, questioning the reason for the waste of the perfume.
[MRK.14.5] It was possible for this ointment to have been sold for more than three hundred denarii and given to the poor, and they were becoming angry with her. [§]
it was possible for this ointment to have been sold for more than three hundred denarii and given to the poor, and they were becoming angry with her.
This verse describes a situation where a valuable ointment could have been sold for a significant sum (three hundred denarii) and the money given to the poor. However, others reacted with anger to this possibility. The verse does not contain any names of God, so no translation of divine names is needed.
[MRK.14.6] And Jesus said, "Let her be; what troubles do you provide to her? She did a good work in me." [§]
ho de Iesous eipen: aphete auten; ti autoi kopous parechete? kalon ergon ergazato en emoi.
This verse is from the Gospel of Matthew, chapter 26, verse 10. It describes a scene where Jesus is anointed with expensive ointment. The verse details Jesus' response to those who question the 'waste' of the ointment. 'Iesous' is a transliteration of the name 'Jesus'. 'eipen' is 'said'. 'aphete' is 'let her be'. 'auten' is 'her'. 'ti' is 'what'. 'autoi' is 'to her'. 'kopous' is 'troubles' or 'efforts'. 'parechete' is 'you provide'. 'kalon' is 'good'. 'ergon' is 'work'. 'ergazato' is 'did'. 'en emoi' is 'in me'.
[MRK.14.7] For you always have with you the poor, and whenever you wish, you are able to do good to them, but you will not always have me. [§]
pan-tot-eh gar tous pto-khous ekhete meth' heau-ton kai ho-tan the-lete du-na-sthe au-tois eu poi-esai, eme de ou pan-tot-eh ekhete.
This verse is from the Gospel of Mark, chapter 14, verse 7. It is spoken by Jesus to those criticizing the woman who anointed him with expensive perfume. The verse states that the poor will always be with them and when they want they can do good to them, but they will not always have him. The key terms are 'ptochous' meaning 'the poor', and the implied subject 'you' who 'have' the poor and can do good to them. The verse emphasizes the limited time remaining with Jesus before his crucifixion.
[MRK.14.8] The spices that he had, he prepared, anticipating the need to anoint my body for the burial. [§]
hos eschen epoiesen, proelaben murisai to soma mou eis ton entaphiasmon
This verse is from John 19:39-40. It describes Joseph of Arimathea preparing Jesus' body for burial. 'ὃ ἔσχεν' refers to what Joseph had, which is the spices. 'ἐποίησεν' means he did something with them - prepared them. 'προέλαβεν' means he took them beforehand, or anticipated the need. 'μυρίσαι' means to anoint with spices. 'τὸ σῶμά μου' is 'my body', referring to Jesus' body. 'εἰς τὸν ἐνταφιασμόν' means 'for the burial'.
[MRK.14.9] Truly, I say to you, wherever the good news is proclaimed to the whole world, what she has done will also be spoken in remembrance of her. [§]
Amen deh lego humin, hopou ean kerukhthē to euangelion eis holon ton kosmon, kai ho epoiēsen hautē laletai eis mnēmosunon autēs.
This verse comes from Mark 14:6. It is spoken by Jesus after the woman anoints him with expensive perfume. It's a promise that wherever the good news is proclaimed throughout the whole world, what she has done will also be told in remembrance of her. The verse uses words that relate to proclaiming a message (kerukhthē) and remembering (mnēmosunon). The subject of 'what she has done' is clearly the action of the woman.
[MRK.14.10] And Judas Iscariot, the one of the twelve, went to the chief priests in order that he might deliver him to them. [§]
Kai Ioudas Iskarioth ho heis ton dodeka apelthen pros tous archiereis hina auton paradoy autois.
This verse describes Judas Iscariot, one of the twelve disciples, going to the chief priests with the intention of betraying Jesus to them. 'Kai' means 'and'. 'Ioudas' is Judas. 'Iskarioth' is a descriptor of Judas, identifying his origin. 'Ho heis' means 'the one'. 'Ton dodeka' means 'of the twelve'. 'Apelthen' means 'he went'. 'Pros tous archiereis' means 'to the chief priests'. 'Hina auton paradoy autois' means 'in order that he might deliver him to them'.
[MRK.14.11] And those who heard were pleased and promised to give him money. And he sought how conveniently to hand him over. [§]
hoi de akousantes echarisan kai epengellanto autoi argurion dounai. kai ezetei pos auton eukairos paradoi.
This verse describes people who heard something and were pleased, promising to give money. It also states someone was seeking an opportune time to hand him over. Given the context of the New Testament, this verse refers to Judas Iscariot and his agreement to betray Jesus.
[MRK.14.12] And on the first day of unleavened bread, when the Passover was being sacrificed, His disciples said to Him: "Where do You wish us to go and prepare so that You may eat the Passover?" [§]
Kai tee protay hemeera ton azumon, hote to pascha ethuon, legousin auto oi mathetai autou: pou theleis apelthontes hetoimasomen hina phageis to pascha?
This verse comes from the Gospel of Luke. It details the disciples asking Yeshua where He wants them to prepare for the Passover meal. The original text is in Koine Greek. We are translating based on the meaning of the words, aiming for literal accuracy, not theological interpretation. We will maintain proper English sentence structure.
[MRK.14.13] And he sends two of his students and says to them: Go into the city, and a man carrying a water jar will meet you; follow him. [§]
kai apostellei duo ton matheton autou kai legei autois: hypagete eis ten polin, kai apantesei humin anthropos keramion hydatos bastazon: akolouthesate autoi
This verse describes Jesus sending out two of his disciples to find a specific person who will help them. The key details are the act of sending (apostellei), the number of disciples (duo), the destination (eis ten polin – into the city), and the identifying characteristic of the person they are to follow (keramion hydatos bastazon – carrying a water jar). The verb 'apantesei' means 'will meet' or 'will encounter'. The verb 'akolouthesate' is an imperative, meaning 'follow'.
[MRK.14.14] And wherever you enter, say to the housemaster that the teacher says, "Where is the room where I might eat the Passover with my students?" [§]
kai hopou ean eiselthei ipate to oikodespotai hoti ho didaskalos legei pou estin to katalyma mou hopou to pascha meta ton matheton mou phagō?
This verse is from the Gospel of Matthew, chapter 26, verse 18, and instructs the disciples where to find the upper room for the Passover meal. It directs them to speak to the 'housemaster' and ask where the room is where the 'teacher' will eat the Passover with his students. The original verse is in Koine Greek.
[MRK.14.15] And he himself will show to you the great upper room, furnished and ready, and there prepare it for us. [§]
kai autos humin deixei anagaion mega estromenon hetoimon, kai ekei hetoimasate hemin.
This verse comes from the Septuagint (Greek translation of the Hebrew Bible), specifically Luke 22:12 in the New Testament. It describes Jesus instructing his disciples about preparing the upper room for the Passover meal. 'Kai' means 'and'. 'Autos' means 'he/himself'. 'Humin' means 'to you'. 'Deixei' means 'will show'. 'Anagaion' means 'upper room'. 'Mega' means 'great'. 'Estromenon' means 'furnished/prepared'. 'Hetoimon' means 'ready'. 'Ekei' means 'there'. 'Hetoimasate' means 'prepare'. 'Hemin' means 'for us'.
[MRK.14.16] And the disciples went out and came into the city and found things as He had said to them, and they prepared the Passover. [§]
kai exelthen hoi mathetai kai elthon eis ten polin kai heuron kathos eipen autois kai hetoimasan to pascha.
This verse describes the disciples going into the city and finding things as Jesus had told them, and then preparing the Passover meal. The verse is entirely in the indicative mood, describing completed actions.
[MRK.14.17] And after evening came, he came with the twelve. [§]
kai opsias genomenes erchetai meta ton dodeka
This verse is from the New Testament, specifically Matthew 26:37. It describes Jesus going with his twelve disciples after evening had come. 'kai' means 'and'. 'opsias' refers to evening. 'genomenes' means 'having come' or 'after'. 'erchetai' means 'he comes' or 'he is coming'. 'meta' means 'with'. 'ton dodeka' means 'the twelve'.
[MRK.14.18] And as they were reclining and eating, Jesus said: "Truly I tell you that one among you will hand me over, the one who is eating with me." [§]
kai anakeimenon autōn kai esthiontōn ho Iēsous eipen: amēn legō humin hoti heis ex humōn paradōsei me ho esthion meta emou.
This verse is from the New Testament, specifically from the Gospel of John. It describes a moment during the Last Supper. The verse states that while they were reclining and eating, Jesus said, "Truly I say to you that one of you will betray me, the one who eats with me."
[MRK.14.19] They began to distress and say to him, one at a time: “Is it not I?” [§]
air-khan-toh loo-pay-sthai kai lay-gayn au-toh eis kata eis: mee-tee eh-go?
This verse comes from the New Testament, specifically Matthew 26:69-70, where the servants question Peter about his association with Jesus after the events in the garden. The original Greek text describes the servants beginning to accuse and question Peter, one by one. The phrase "μήτι ἐγώ;" is a rhetorical question meaning 'Am not I?' or 'Is it not I?'.
[MRK.14.20] And he said to them, "One of the twelve, the one dipping with me into the bowl." [§]
ho de eipen autois: heis ton dodeka, ho embaptomenos meta emou eis to tryblion.
This verse comes from the New Testament, specifically the Gospel of Mark. It describes Jesus telling his disciples that one among them will betray him. "ho de" means "and he." "eipen autois" means "said to them." "heis ton dodeka" means "one of the twelve." "ho embaptomenos meta emou" means "the one dipping with me" - this refers to sharing a common bowl with Jesus, and thus is a euphemism for betrayal. "eis to tryblion" means "into the bowl".
[MRK.14.21] For the son of man goes, as it is written about him. Woe to that man through whom the son of man is betrayed. It would be good for that man if he had not been born. [§]
hoti ho men huios tou anthropou hypagei kathos gegraptai peri autou, ouai de to anthropo ekeino di’ hou ho huios tou anthropou paradidotai, kalon autoi ei ouk egennēthē ho anthrōpos ekeinos.
This verse comes from the Gospel of Luke (22:22). It speaks of Jesus’s impending betrayal and suffering, which is in accordance with what is written about him. It also pronounces woe upon the one who betrays him, stating it would have been better had that person never been born. ‘Huios tou anthropou’ is a common title for Jesus, meaning ‘son of man’. ‘Paradidotai’ means ‘is handed over’ or ‘is betrayed’.
[MRK.14.22] And while they were eating, having taken bread, he blessed it, he broke it, and he gave it to them, and he said: "Take, this is my body." [§]
Kai esthionton autōn labōn artos eulōgēsas eklasen kai edōken autois kai eipen: labete, touto estin to sōma mou.
This verse describes Jesus taking bread, blessing it, breaking it, and giving it to his disciples, and then stating that the bread represents his body. The verse is in Koine Greek, and includes several verbs describing actions taken with the bread. ‘Kai’ means ‘and’. ‘Esthionton’ is the present participle meaning ‘while they were eating’. ‘Autōn’ means ‘them’. ‘Labōn’ means ‘having taken’. ‘Artos’ means ‘bread’. ‘Eulōgēsas’ means ‘having blessed’. ‘Eklasen’ means ‘he broke’. ‘Edōken’ means ‘he gave’. ‘Eipen’ means ‘he said’. ‘Labete’ is the imperative form of ‘to take’, meaning ‘take’. ‘Touto’ means ‘this’. ‘Estin’ means ‘is’. ‘Sōma’ means ‘body’. ‘Mou’ means ‘my’.
[MRK.14.23] And having taken a cup, having given thanks, he gave it to them, and they all drank from it. [§]
kai labon poterion efharistasas edoken autois, kai epion ex autou pantes.
This verse is from the New Testament, specifically Luke 22:17. It describes Jesus taking a cup, giving thanks, and sharing it with his disciples. The original verse is in Koine Greek. The names of God are not present in this verse.
[MRK.14.24] And he said to them: "This is my blood of the covenant, which is poured out for many." [§]
kai eipen autois: touto estin to haima mou tes diathekes to ekchunomenon hyper pollon.
This verse is from the New Testament, specifically Matthew 26:28 or Mark 14:24, and is spoken by Jesus during the Last Supper. The verse discusses the blood of the covenant being poured out for many. There are no names of God in this verse.
[MRK.14.25] Truly, I say to you that I will no longer drink of the produce of the vine until that day when I drink it new in the kingdom of God. [§]
Amen lego humin hoti ouketi ou me pio ek tou genematos tes ampelou heos tes hemeras ekeines hotan auto pino kainon en te basileia tou theou.
This verse is spoken by Jesus during the Last Supper. It is a promise about not drinking wine again until the kingdom of God. "Amen" is a declaration of truth. "lego humin" means "I say to you". "ouketi ou me" is a double negative emphasizing "never". "genemata tes ampelou" refers to the produce of the vine, meaning wine. "basileia tou theou" is the kingdom of God.
[MRK.14.26] And having praised, they went out into the mountain of the olive trees. [§]
Kai hymnasantes exelthen eis to oros ton elaiōn
This verse comes from the New Testament, specifically Luke 24:53. It describes the disciples after Jesus’ ascension. 'Kai' means 'and'. 'Hymnasantes' is the participle of 'hymneō', meaning 'having praised'. 'Exelthen' is the aorist active indicative third person plural of 'exerchomai', meaning 'they went out'. 'Eis to oros ton elaiōn' means 'into the mountain of the olive trees', referring to the Mount of Olives.
[MRK.14.27] And Jesus said to them that all of you will be caused to stumble, because it has been written, "I will strike the shepherd, and the sheep will be scattered." [§]
kai legei autois ho Iesous hoti pantes skandalisthese hoti gegraptai pataxo ton poimena kai ta probata diaskorpisthēsontai
This verse comes from the New Testament, specifically Matthew 26:31 and Mark 14:27. It is a quote from Zechariah 13:7. It states that Jesus tells his disciples that they will all be caused to stumble because it is written that the shepherd will strike the flock and the sheep will be scattered. The verse refers to Jesus' coming suffering and death, which would cause his disciples to doubt and abandon him temporarily.
[MRK.14.28] But after the raising of me, I will lead you into Galilee. [§]
alla meta to egerthēnai me proaxō humas eis tēn Galilaian
This verse is from the New Testament, specifically, it is a quote of Jesus speaking. 'alla' means 'but'. 'meta' means 'after'. 'to egerthēnai' means 'being raised' or 'the raising'. 'me' is 'me'. 'proaxō' means 'I will lead'. 'hymas' means 'you' (plural). 'eis' means 'into'. 'tēn Galilaian' is 'Galilee'. The sentence overall expresses a future action of leading people to Galilee after a raising.
[MRK.14.29] And Peter said to him, if even all will be caused to stumble, but not I. [§]
ho de Petros ephe auto: ei kai pantes skandalisthesontai, all’ ouk ego
This verse is from the New Testament, specifically Matthew 26:33. It records Peter's declaration to Jesus. 'ho de Petros' means 'and Peter'. 'ephe auto' means 'said to him'. 'ei kai pantes skandalisthesontai' means 'if even all will be caused to stumble'. 'all’ ouk ego’ means 'but not I'. The names in this verse are not divine names and therefore do not require literal translation.
[MRK.14.30] And Jesus says to him: "Truly I say to you that you today, on this night, before a rooster crows twice, you will deny me three times." [§]
kai legee auto hoo Ieesoos: ameen lego soi hoti su seemeron tautay tee nuktee preen ee dis alektora phoneesai tris me aparneesay.
This verse is from the New Testament, specifically the Gospel of Matthew 26:34. It records Jesus speaking to Peter, predicting Peter will deny knowing Him three times before a rooster crows twice. The original text is Koine Greek. 'λέγει' (legee) means 'says'. 'Ἰησοῦς' (Ieesoos) is 'Jesus'. 'ἀμὴν' (ameen) is 'truly' or 'amen'. 'λέγω' (lego) means 'I say'. 'σοι' (soi) means 'to you'. 'σύ' (su) means 'you'. 'σήμερον' (seemeron) means 'today'. 'ταύτῃ' (tautay) means 'this'. 'νυκτὶ' (nuktee) means 'night'. 'πρὶν' (preen) means 'before'. 'ἢ' (ee) means 'or'. 'δὶς' (dis) means 'twice'. 'ἀλέκτορα' (alektora) means 'rooster'. 'φωνῆσαι' (phoneesai) means 'to crow'. 'τρίς' (tris) means 'three times'. 'με' (me) means 'me'. 'ἀπαρνήσῃ' (aparneesay) means 'you will deny'.
[MRK.14.31] And he spoke exceedingly, "If it is necessary for me to die with you, I will not deny you." And in the same way all of them also said. [§]
ho de ekperissos elalei, ean deei me synapothanein soi, ou mi se aparnesomai. hosautos de kai pantes elegon.
This verse is from the New Testament, specifically John 13:38. It’s spoken by Peter to Jesus. The verse literally states that Peter declared he would go with Jesus even to death, and that he would never deny him. The 'pantes' refers to all the other disciples who echoed Peter's sentiments.
[MRK.14.32] And they come to a place whose name is 'Oil Press', and he says to his disciples: ‘Sit here until I pray.’ [§]
Kai erchontai eis chorion hou to onoma Gethsemani kai legei tois mathetais autou: kathisate hode heos proseuxomai.
This verse describes Jesus and his disciples arriving at a place named Gethsemane, and Jesus asks his disciples to sit while he prays. The name 'Gethsemane' is a transliteration of a place name. The verse uses standard Koine Greek construction.
[MRK.14.33] And he takes Peter and James and John with him, and he began to be amazed and to speak. [§]
kai paralambanei ton Petroun kai [ton] Iakobon kai [ton] Ioannen meta autou kai erxato ekthambeisthai kai ademonein
This verse is from the Gospel of Luke, chapter 9, verse 28. It describes Jesus taking Peter, James, and John with him up a mountain to pray. While he was praying, his appearance changed, and he began to radiate a brilliant light. The verse describes the beginning of the transfiguration event. The Greek words used here are fairly straightforward. 'Paralambanei' means 'takes with'. 'Meta autou' means 'with him'. 'Erxato' means 'began'. 'Ekthambeisthai' means 'to be amazed', and 'ademonein' means 'to speak'.
[MRK.14.34] And He says to them: "My soul is exceedingly sorrowful, even to death. Remain here and watch." [§]
kai legei autois perilupos estin he psyche mou heos thanatou, meinate hode kai gregoreite.
This verse is from the New Testament, specifically Matthew 26:38. It’s Jesus speaking to his disciples in the Garden of Gethsemane. 'Perilupos' means exceedingly sorrowful. 'Psyche' refers to the soul or life. 'Hode' means here. 'Gregoreite' is the imperative form of 'gregoreo', meaning to watch or be awake. The verse expresses intense sorrow and a request for companionship and vigilance.
[MRK.14.35] And having gone forward a little, he fell upon the ground and prayed that, if it is possible, the hour might pass from him. [§]
kai proelthohn mikron epiptehn epi tees gees kai proseucheto hina ei dynaton estin parelthai ap’ autou hee hora
This verse is from the Gospel of Matthew 26:39 in the New Testament. It describes Jesus going a little further, falling to the ground, and praying that, if it is possible, the hour might pass from him. The original text is in Koine Greek. We are translating based on the literal meaning of each word, ignoring traditional theological interpretations of the names and titles used.
[MRK.14.36] And he was saying: Father, the Gods, all things are possible for you. Take away this cup from me, but not what I desire, but what you desire. [§]
kai elegen: abba ho pater, panta dunata soi; parenengke to poterion touto ap' emou; allo' ou ti ego thelo alla ti su.
This verse originates from the New Testament, specifically Mark 14:36, and represents Jesus’ prayer in the Garden of Gethsemane. It includes Aramaic words ('abba', meaning 'father') within the Greek text. 'Abba' is a term of intimate address to God. 'Ho pater' translates to 'the father.' 'Panta dunata soi' means 'all things are possible for you.' 'Parenengke to poterion touto ap' emou' means 'remove this cup from me.' 'Allo' ou ti ego thelo alla ti su' means 'but not what I will, but what you will.' The verse expresses Jesus’ submission to God’s will.
[MRK.14.37] And he comes and finds them sleeping, and he says to Peter: "Simon, are you sleeping? Were you not able to stay awake for even one hour?" [§]
kai erchetai kai heuriskei autous katheudontas, kai legei to Petro: Simōn, katheuadeis? ouk ischusas mian hōran grēgoreēsai?
This verse describes a scene where someone arrives and finds others sleeping. The speaker addresses Simon, questioning why he is asleep and expressing disappointment that he could not stay awake for even one hour.
[MRK.14.38] Be watchful and pray, so that you do not come into temptation; for the spirit is willing, but the flesh is weak. [§]
gre-go-re-te kai pro-seu-khe-sthe, hi-na me el-the-te eis pei-ra-smon; to men pneu-ma pro-thu-mon he de sarx as-the-nes.
This verse is from the Greek New Testament. "γρηγορεῖτε" means 'be watchful' or 'stay awake'. "προσεύχεσθε" means 'pray'. "μὴ ἔλθητε" means 'do not come'. "πειρασμόν" means 'temptation'. "τὸ πνεῦμα" means 'the spirit'. "πρόθυμον" means 'willing' or 'eager'. "ἡ δὲ σὰρξ" means 'but the flesh'. "ἀσθενής" means 'weak'. The verse expresses the importance of watchfulness and prayer to avoid temptation, acknowledging the willing spirit but the weak flesh.
[MRK.14.39] And again, having gone away, he prayed, saying the same words. [§]
kai palin apelthon proseuxato ton auton logon eipon
This verse is from the New Testament, specifically Mark 14:39 in the original Koine Greek. 'kai' means 'and'. 'palin' means 'again'. 'apelthon' is a participle meaning 'having gone away'. 'proseuxato' means 'he prayed'. 'ton auton logon' means 'the same words'. 'eipon' means 'he said'. The verse describes Jesus retreating and repeating his prayer.
[MRK.14.40] And again having come, he found them sleeping, for their eyes were weighed down, and they did not know what to answer to him. [§]
kai palin elthon heuren autous katheudontas, esan gar autōn hoi ophthalmoi katabarynomnoi, kai ouk ēdeisan ti apokrithōsin autō.
This verse describes a scene where someone returns and finds others sleeping. Their eyes are heavy with sleep, and they are unable to formulate a response. "kai" means 'and', "palin" means 'again', "elthon" means 'having come', "heuren" means 'found', "autous" means 'them', "katheudontas" means 'sleeping', "esan" means 'were', "gar" means 'for', "autōn" means 'of them', "hoi ophthalmoi" means 'the eyes', "katabarynomnoi" means 'weighed down', "kai" means 'and', "ouk ēdeisan" means 'they did not know', "ti" means 'what', "apokrithōsin" means 'to answer', "autō" means 'to him'.
[MRK.14.41] And he comes a third time and says to them: sleep now, and rest. It is enough. The hour has come. Behold, the son of humanity is being handed over into the hands of the sinful. [§]
Kai erchetai to triton kai legei autois: katheudete to loipon kai anapaueshte; apechei; helthen he hora, idou paradidotai ho huios tou anthropou eis tas cheiras ton hamartolon.
This verse is from the New Testament, specifically from the Gospel of Matthew (26:45). It describes Jesus’ third time praying in the Garden of Gethsemane before his arrest. The verse literally means “And he comes the third time and says to them: sleep the remaining, and rest; it is enough; the hour has come, behold, the son of the human is being handed over into the hands of the sinners.” The original Greek text uses words derived from Aramaic, reflecting the language Jesus likely spoke.
[MRK.14.42] Rise up, let us go. Behold, the one handing me over is near. [§]
eg-ei-res-the a-go-men id-ou ho pa-ra-di-dous me eggi-ken
This verse is from the New Testament, specifically Matthew 26:45. The original text is in Koine Greek. 'ἐγείρεσθε' is a plural imperative meaning 'wake up' or 'rise'. 'ἄγωμεν' is a plural subjunctive meaning 'let us go'. 'ἰδοὺ' means 'behold' or 'see'. 'ὁ παραδιδούς με' refers to 'the one handing me over', and 'ἤγγικεν' means 'has drawn near' or 'is near'. The verse is spoken by Jesus to his disciples in the Garden of Gethsemane.
[MRK.14.43] And immediately, while He was still speaking, Judas, one of the twelve, arrives, and with him a crowd with swords and clubs from the chief priests and the scribes and the elders. [§]
Kai euthus eti autou lalountos paraginatai Ioudas heis ton dodeka kai meta autou okhlos meta makhairon kai xylon para ton archiereon kai ton grammateon kai ton presbyteron.
This verse describes Judas Iscariot arriving with a crowd while Jesus is still speaking. The crowd is armed with swords and clubs and comes at the behest of the chief priests, scribes, and elders. It is important to note that 'kai' means 'and', 'euthus' means 'immediately', 'eti' means 'still', 'autou' means 'him', 'lalountos' means 'speaking', 'paraginatai' means 'arrives', 'heis' means 'one', 'ton dodeka' means 'of the twelve', 'meta' means 'with', 'okhlos' means 'crowd', 'makhairon' means 'swords', 'xylon' means 'clubs', 'para' means 'from', 'archiereon' means 'chief priests', 'grammateon' means 'scribes', 'presbyteron' means 'elders'.
[MRK.14.44] And he gave the one delivering him a sign to them, saying: Whoever I kiss, that one is the one, hold him and lead him away safely. [§]
dedokei de ho paradidous auton sussēmon autois legōn: hon an philēsō autos estin, kratēsate auton kai apagete asfalōs.
This verse describes the arrangement Judas made with the chief priests to betray Jesus. 'Dedokei' means 'gave', 'paradidous' means 'delivering', 'sussēmon' is a signal, and 'philēsō' means 'I kiss'. It is a direct account of the agreement made to identify Jesus for arrest.
[MRK.14.45] And having come, immediately having approached to him, she says, "Teacher," and she kissed him. [§]
kai elthon euthus proselthon autou legei: Rabbi, kai katephilesen auton.
This verse is from the New Testament, specifically Luke 7:38. It describes a woman approaching Jesus and kissing his feet. The original language is Koine Greek. 'Kai' means 'and'. 'Elthon' means 'having come'. 'Euthus' means 'immediately'. 'Proselthon' means 'having approached'. 'Autou' means 'to him'. 'Legei' means 'says'. 'Rabbi' is a title meaning 'teacher'. 'Katephilesen' means 'kissed'.
[MRK.14.46] And the people placed the hands on him and they held him. [§]
hoi de epébalon tas cheiras autōi kai ekratēsan auton
This verse describes people placing their hands on someone and holding them. The verse uses the definite article 'hoi' indicating 'the'. 'epébalon' means 'they imposed' or 'they placed'. 'tas cheiras' means 'the hands'. 'autōi' means 'on him'. 'kai' means 'and'. 'ekratēsan' means 'they held' or 'they kept'. 'auton' means 'him'.
[MRK.14.47] And one of those standing by, having drawn the sword, struck the servant of the high priest, and cut off his ear. [§]
heis de [tis] ton parestēkotōn spasamenos tēn machairan epaisen ton doulon tou archiereos kai apheilen autou to ōtarion
This verse describes an event during the arrest of Jesus. 'Heis de' means 'and one'. 'Tis' is an indefinite pronoun meaning 'someone'. 'Ton parestēkotōn' means 'of those standing by'. 'Spasamenos' means 'having drawn'. 'Tēn machairan' means 'the sword'. 'Epaisen' means 'struck'. 'Ton doulon tou archiereos' means 'the servant of the high priest'. 'Kai apheilen autou to ōtarion' means 'and cut off his ear'.
[MRK.14.48] And having answered, the Jesus said to them: "Did you go out as to a robber with swords and clubs to seize me?" [§]
Kai apokritheis ho Iesous eipen autois: hos epi lestēn exēlthate meta machairōn kai xylōn sullabei me?
This verse is from the New Testament, specifically Luke 22:52. It records Jesus' response to those who came to arrest him. 'Kai' means 'and'. 'Apokritheis' means 'having answered'. 'Ho Iesous' means 'the Jesus'. 'Eipen' means 'said'. 'Autois' means 'to them'. 'Hos epi lestēn' means 'as to a robber'. 'Exēlthate' means 'you went out'. 'Meta' means 'with'. 'Machairōn' means 'swords'. 'Kai' means 'and'. 'Xylōn' means 'wood, clubs'. 'Sullabei' means 'to seize'. 'Me' means 'me'. Essentially, Jesus is asking if they came to arrest him as if he were a common criminal, armed with weapons.
[MRK.14.49] Each day I was with you in the temple, teaching, and you did not restrain me, but this happened so that the scriptures might be fulfilled. [§]
kath' hemeran emen pros humas en to hiero didaskon kai ouk ekratesate me, all' hina plerothosin hai graphai.
This verse comes from the New Testament, specifically from the account of Jesus speaking to those in the temple. The verse literally translates to 'Each day I was toward you in the temple teaching and you did not seize me, but that the writings might be fulfilled'. This verse is spoken as a statement of inevitability, explaining why Jesus allowed himself to be arrested. The original language is Koine Greek, not the original texts that contain the names of God.
[MRK.14.50] And having left him, they all fled. [§]
Kai afentes auton efugon pantes
This verse is from the Greek New Testament. "Kai" means "and". "Afentes" is the aorist middle participle of "aφημι", meaning "having let go", "having left", or "having forsaken". "Auton" is the accusative personal pronoun "him". "Efugon" is the aorist active indicative third-person plural of "φευγω", meaning "they fled". "Pantes" means "all". The sentence describes a situation where 'they' all fled after leaving 'him'.
[MRK.14.51] And a young man was following him, wrapped in a linen cloth upon nakedness, and they were holding him. [§]
kai neaniskos tis sunēkolouthei autō peribeblēmenos sindona epi gymnou, kai kratousin auton
This verse describes a young man following someone, clad only in a linen cloth, and being held by others. 'kai' means 'and'. 'neaniskos' means 'young man'. 'tis' means 'someone' or 'a certain'. 'sunēkolouthei' means 'follows'. 'autō' refers to 'him'. 'peribeblēmenos' means 'clothed' or 'wrapped'. 'sindona' means 'linen cloth'. 'epi gymnou' means 'upon nakedness' or 'only a linen cloth'. 'kai' again means 'and'. 'kratousin' means 'they hold'. 'auton' refers to 'him'.
[MRK.14.52] And the one leaving behind the linen cloth fled naked. [§]
ho de katalipon ten sindona gumonos efugen
This verse describes someone who left behind a linen cloth and fled naked. "ho de" means "and the". "katalipon" means "leaving behind". "ten sindona" means "the linen cloth". "gumonos" means "naked". "efugen" means "he fled". The verse is in the imperfect tense, describing an ongoing action in the past.
[MRK.14.53] And they brought Jesus to the high priest, and all the high priests and the elders and the scribes assembled. [§]
Kai apehagon ton Iesoun pros ton archierea, kai synerchontai pantes hoi archiereis kai hoi presbyteroi kai hoi grammateis.
This verse describes the bringing of Jesus to the high priest, and the gathering of all the high priests, elders, and scribes. The verse originates from the Greek text, not the original Hebrew/Aramaic texts in which the names of God would have originally appeared. Thus, a literal translation of the names of God is not applicable here. The verse is simply descriptive of an event.
[MRK.14.54] And the Peter from a distance followed him until inside into the courtyard of the chief priest, and he was sitting together with the servants, and being warmed toward the light. [§]
kai ho Petros apo makrothen akolouthesen auto heos eso eis ten aulen tou archiereos kai en sugkathemenos meta ton hupereton kai therainomenos pros to fos.
This verse describes Peter following Jesus from a distance into the courtyard of the high priest, sitting with the servants, and warming himself by the fire. The verse is in Koine Greek and contains several proper nouns and descriptive verbs. We are focusing on a literal translation, so we will aim for direct equivalents rather than nuanced interpretations.
[MRK.14.55] Now the chief priests and the whole council sought testimony against Jesus to the end of killing him, and they did not find any. [§]
hoi de archiereis kai holon to synedrion ezetoun kata tou Iesou martyrian eis to thanatosai auton, kai ouch heuriskon.
This verse describes the chief priests and the whole council seeking testimony against Jesus, with the intention of putting him to death, but finding none. The original text is in Koine Greek, but given the prompt's request for literal translation of divine names and a request for translation, I will translate the verse into English, attempting to retain its original meaning and sentence structure as much as possible while making it understandable.
[MRK.14.56] For many gave false witness against him, and the testimonies were not equal. [§]
pol-oy gar ep-soo-domar-too-roon kat' au-too, kai i-sai hai mar-tee-ree-ai ouk e-san.
This verse comes from the Gospel of John, chapter 19, verse 35. It describes the testimony surrounding the crucifixion of Jesus. The verse states that many gave false witness against him, but the testimonies did not match each other. The original text is in Koine Greek. The word "polloi" means "many", "gar" means "for", "epseudomartyroon" means "false witness", "kat" means "against", "autou" means "him", "kai" means "and", "isai" means "equal", "hai martyriai" means "the testimonies", and "ouk esan" means "were not".
[MRK.14.57] And some, having risen, bore false witness against him, saying... [§]
kai tines anastantes epseydomarturoun kat' autou legontes
This phrase describes some individuals rising up and bearing false witness against someone (in this context, Jesus). "kai" means 'and'. "tines" means 'some'. "anastantes" is the participle of "anistemi", meaning 'having risen'. "epseydomarturoun" is the verb 'to bear false witness'. "kat' autou" means 'against him'. "legontes" is the participle of "lego", meaning 'saying'. The verse does not contain any of the traditional names of God (El, Elohim, Adonai, YHVH). It describes the actions of people.
[MRK.14.58] That we heard him saying that I will destroy this temple that is handmade, and in three days I will build another not handmade. [§]
hoti hemeis ekousamen autou legontos hoti ego kataluso ton naon touton ton cheiropoieton kai dia trion hemeron allon acheiropoieton oikodomeso.
This verse comes from the Gospel accounts describing Jesus's prediction about the destruction and rebuilding of the temple. "Hoti" means "that". "Hemeis" means "we". "Ekousamen" means "we heard". "Autou" means "him". "Legontos" means "saying". "Ego" means "I". "Kataluso" means "I will destroy". "Ton naon" means "the temple". "Touton" means "this". "Ton cheiropoieton" means "handmade". "Kai" means "and". "Dia trion hemeron" means "in three days". "Allon" means "another". "Acheiropoieton" means "not handmade". "Oikodomeso" means "I will build".
[MRK.14.59] And not even in this way was the testimony of them equal. [§]
kai ou de houtos ise en he marturia autōn
This verse is from the Gospel of John (5:31). It discusses the testimony of John the Baptist and Jesus. 'kai' means 'and'. 'ou de' means 'not even'. 'houtos' means 'thus' or 'in this way'. 'ise' is a form of the verb 'to be', meaning 'was'. 'he' is the definite article 'the'. 'marturia' means 'testimony'. 'autōn' is a genitive plural pronoun meaning 'of them'. Therefore, the verse speaks about their testimony not being equal, even in this way.
[MRK.14.60] And rising, the chief priest into the middle questioned Jesus, saying: “Do you not answer anything concerning what these ones testify against you?” [§]
kai anastas ho archiereus eis meson epērotēsen ton Iēsoun legōn: ouk apokrinei ouden ti houtoi sou katamarturousin?
This verse describes the chief priest rising and questioning Jesus, asking why the witnesses are testifying against Him. The verse uses standard Koine Greek grammatical structures. Each word represents a specific part of speech, forming a complete and coherent sentence.
[MRK.14.61] And He was silent and did not answer anything. Again the high priest questioned Him and said to Him, “Are you the Christ, the Son of the Blessed One?” [§]
ho de esiopa kai ouk aperkrinato ouden. palin ho archiereus eperota auton kai legei autoi: su ei ho christos ho huios tou eulogetou?
This verse is from the Gospel of Mark, chapter 14, verse 61. It describes the scene during Jesus’ trial before the high priest. The high priest asks Jesus directly if He is the Christ, the Son of the Blessed One. Jesus remains silent and offers no response. The verse is written in Koine Greek.
[MRK.14.62] And Iesous said, "I am, and you will see the son of the man from the right, sitting at the power, and coming with the clouds of the sky." [§]
ho de Iesous eipen: ego eimi, kai opseethe ton huion tou anthroopou ek dexion kathemenon tes dynameos kai erchomenon meta ton nephelon tou ouranou.
This verse is from the New Testament, specifically from the Gospel of Matthew (26:64) and Mark (14:62) and Luke (22:69). It records a response by Iesous (Jesus) to the High Priest's question about whether he is the Messiah. 'Iesous' is the Greek form of the name 'Joshua', meaning 'Yahveh is salvation'. 'ho de' means 'and the'. 'eipen' means 'said'. 'ego eimi' means 'I am'. 'kai' means 'and'. 'opseethe' means 'you will see'. 'ton huion tou anthroopou' translates to 'the son of the man', a common title for Iesous. 'ek dexion' means 'from the right'. 'kathemenon' means 'sitting'. 'tes dynameos' means 'of the power'. 'kai erchomenon' means 'and coming'. 'meta ton nephelon' means 'with the clouds'. 'tou ouranou' means 'of the sky'.
[MRK.14.63] Now the chief priest, having torn his robes, says: "What further need have we of witnesses?" [§]
ho de archiereus diarrexas tous chitonas autou legei: ti eti chreian echomen marturon?
This verse comes from the Gospel of Matthew, chapter 26, verse 66. It describes the high priest tearing his clothes and asking what further testimony is needed after what he has heard. The terms used are Greek, but we are providing a literal English translation based on the meanings of the component words, rather than traditional renderings. The translation aims for grammatical accuracy in English.
[MRK.14.64] You have heard the blasphemy. What is your assessment? And they all judged him guilty and deserving of death. [§]
You have heard the blasphemy. How does it appear to you? And they all condemned him, judging him to be worthy of death.
This verse presents a direct question following an accusation of blasphemy, and then states the unanimous verdict of condemnation to death. The original text is in Greek, but we are translating the *idea* of the verse into English, focusing on literal meaning and proper English sentence structure. There are no divine names present in this verse, so no special translation is needed for them.
[MRK.14.65] And some began to spit on him and to cover his face and to slap him, and they said to him, "Prophesy!" and the servants took blows and inflicted them on him. [§]
Kai arexanto tines emptyen auto kai perikalyptein autou to prosopon kai kolafizein auton kai legein auto: propheteuson, kai hoi hypēretai rhapismasin auton elabon.
This verse describes a scene of mockery and abuse directed towards someone identified as a prophet. Individuals spit on him, cover his face, slap him, and demand him to prophesy. Servants then take and inflict blows upon him.
[MRK.14.66] And with Peter being below in the courtyard, one of the servant girls of the chief priest comes. [§]
Kai ontos tou Petrou kato en te aule erchetai mia ton paidiskon tou archiereos
This verse describes Peter being below in the courtyard, and one of the servant girls of the high priest coming to him. The original is Koine Greek, and has been provided to test the translator's ability to interpret a verse outside of the typical Hebrew/Aramaic context.
[MRK.14.67] And having seen Peter being warmed, having looked at him, she says, "And you also were with the Nazarene, Jesus." [§]
kai idousa ton Petron thermainomenon emblesasa auto legei, kai su meta tou Nazarenoou esa tou Iesou.
This verse is from the New Testament, specifically Mark 14:67. It describes a servant girl recognizing Peter as being associated with Jesus. 'Kai' means 'and'. 'Idousa' means 'having seen'. 'Ton Petron' means 'Peter'. 'Thermainomenon' means 'being warmed'. 'Emblesasa auto' means 'having looked at him'. 'Legei' means 'she says'. 'Kai su' means 'and you'. 'Meta tou Nazarenoou' means 'with the Nazarene'. 'Esa' means 'you were'. 'Tou Iesou' means 'of Jesus'.
[MRK.14.68] And he denied, saying, "I do not know, and I do not understand what you are saying." And he went out outside into the courtyard [and a rooster crowed]. [§]
ho de ernesato legon: oute oida oute epistamai su ti legeis. kai exelthen exo eis to proaulion [kai alektor ephonesen].
This verse describes a denial. A person is saying they do not know or understand what is being said to them, and then they go outside. The bracketed portion notes a rooster crowing.
[MRK.14.69] And the young girl, seeing him, began again to say to those standing by that this one is from among them. [§]
kai hay paidiskeh idousa auton harchato palin legein tois parestoisin hoti houtos ex autōn estin
This verse comes from the Gospel of John. It describes a young girl identifying Jesus as originating from among those present. The verse uses demonstrative pronouns and relative clauses to establish this connection. "kai" means and. "hay paidiskeh" means the young girl. "idousa auton" means seeing him. "harchato" means she began. "palin" means again. "legein" means to say. "tois parestoisin" means to those standing by. "hoti" means that. "houtos" means this one. "ex autōn" means from among them. "estin" means is.
[MRK.14.70] But he again denied it. And after a short time, those who were standing around again said to Peter: “Truly, you are from among them, for you are also a Galilean.” [§]
ho de palin erneito. Kai meta mikron palin hoi parestotes elegon to Petro: alēthōs ex autōn ei, kai gar Galilaios ei.
This verse is from the New Testament, specifically Matthew 26:72. It describes Peter denying Jesus three times. The verse reads: “But he again denied it. And a little while later those standing around again said to Peter, “Truly you are one of them, for you are also a Galilean.” I will translate the names as I would biblical names, focusing on literal meaning. There are no divine names present in this verse.
[MRK.14.71] And he began to curse and to swear that he does not know the man whom you say. [§]
ho de ehrtato anathematizei kai omnunai hoti ouk oida ton anthropon touton hon legete
This verse is from the New Testament, specifically Matthew 26:74. It describes Peter denying knowing Jesus. 'ho de' means 'and he'. 'ehrtato' means 'began'. 'anathematizei' means 'to curse'. 'kai' means 'and'. 'omnunai' means 'to swear'. 'hoti' means 'that'. 'ouk oida' means 'I do not know'. 'ton anthropon' means 'the man'. 'touton' means 'this'. 'hon' means 'whom'. 'legete' means 'you say'. The verse speaks of Peter beginning to curse and to swear that he does not know the man whom they speak of.
[MRK.14.72] And immediately, from the second time, a rooster cried out. And Peter remembered the saying as Jesus had said to him that before a rooster cries out twice or thrice, you will deny me. And having cast [something], he wept. [§]
kai euqus ek deuterou alektor efonesen. Kai anemnestho ho Petros to rhema os eipen autoi ho Iesous hoti prin alektora phonesai dis tris me aparnesei; kai epibalon eklaien.
This verse recounts the crowing of a rooster and Peter's subsequent remembrance of Jesus's prophecy regarding his denial. "Kai" means "and". "Euqus" means "immediately". "Ek deuterou" means "from the second time". "Alektor" means "rooster". "Efonesen" means "cried out/shouted". "Anemnestho" is the aorist passive imperative of the verb 'to remember'. "Rhema" is 'word' or 'saying'. "Os" means 'as'. "Eipen" means 'said'. "Autoi" means 'to him'. "Iesous" is 'Jesus'. "Hoti" means 'that'. "Prin" means 'before'. "Dis tris" means 'twice or thrice'. "Me" means 'me'. "Aparnesei" means 'you will deny'. "Kai" means 'and'. "Epibalon" means 'having cast'. "Eklaien" means 'he wept'.
MRK.15
[MRK.15.1] And immediately in the morning, having formed a council, the chief priests together with the elders and scribes and the whole Sanhedrin, having bound Jesus, led him away and delivered him to Pilate. [§]
Kai euthus proi symboulion poiesantes hoi archiereis meta ton presbyteron kai grammateon kai holon to synedrion, desantes ton Iesoun apeneekan kai paredokan Pilato.
This verse describes the immediate convening of a council by the chief priests, elders, scribes, and the entire Sanhedrin after Jesus was arrested. They bound Jesus and led him away to deliver him to Pilate, the Roman governor.
[MRK.15.2] And Pilate questioned Him, “Are You the king of the Jews?” And responding to him, He says, “You say so.” [§]
Kai epērotēsen auton ho Pilatos: su ei ho basileus tōn Ioudaion? ho de apokritheis autōi legei: su legeois.
This verse comes from the Gospel of John, chapter 19, verse 22. It details Pontius Pilate questioning Jesus about whether He is the King of the Jews. The verse uses direct speech and requires careful translation to maintain the conversational tone. ‘Pilatos’ is Pontius Pilate, ‘basileus’ is king, ‘Ioudaion’ is Jews. The verbs require precise rendering to convey the questioning and response.
[MRK.15.3] And the chief priests accused him of many things. [§]
kai katigoroun autou hoi archiereis polla
This verse comes from the New Testament, specifically the Gospel of Luke. 'Kai' means 'and'. 'Katigoroun' means 'they accuse'. 'Autou' means 'him'. 'Hoi archiereis' means 'the chief priests'. 'Polla' means 'many things'. The verse describes the chief priests bringing many accusations against someone.
[MRK.15.4] And Pilate again questioned him, saying, "Does he not answer anything? See how many things they accuse him of!" [§]
ho de Pilatos palin epērota auton legōn: ouk apokrinei ouden? ide posa sou katēgorousin.
This verse is from the Gospel of John (19:9). It describes Pilate questioning Jesus, noting that Jesus does not answer the accusations leveled against him. 'Pilatos' is Pilate, 'palin' is again, 'epērota' is questioned, 'auton' is him, 'legōn' is saying, 'ouk' is not, 'apokrinei' is he answers, 'ouden' is anything, 'ide' is behold or see, 'posa' is how many, 'sou' is to you, and 'katēgorousin' is they accuse. This is Koine Greek, not the original text that contains the names of God.
[MRK.15.5] Now Jesus no longer answered anything, so that Pilate marveled. [§]
ho de Iesous ouketi ouden apēkrithē, hōste thaumazein ton Pilaton.
This verse is from the New Testament, specifically Matthew 27:14 in the original Greek. It describes Jesus' silence in response to Pilate's questions, which astonished Pilate. The names within this verse are 'Jesus' and 'Pilate'. We will translate these based on their origins, but note that 'Jesus' comes from the Hebrew 'Yeshua' which is derived from 'YHVH' (Yahveh) meaning 'Yahveh is salvation'. For this translation, we will treat 'Jesus' as a name and not attempt a literal translation of its etymological roots. Similarly, 'Pilate' is a proper name and will be left as is.
[MRK.15.6] And during the festival, they released to them one prisoner whom they requested. [§]
kata de heorte apeluhen autois hena desmion hon pareitounto
This verse describes a custom during a festival where one prisoner, whom they requested, was released to the people. "Kata" means 'according to' or 'during'. "Heorte" refers to a festival. "Apeluhen" means 'they released'. "Autois" means 'to them'. "Hena" means 'one'. "Desmion" means 'prisoner'. "Hon" is a relative pronoun meaning 'whom'. "Pareitounto" means 'they requested'.
[MRK.15.7] And there was the one called Barabbas, bound with those who instigated rebellion, those who committed murder during the rebellion. [§]
hayn deh ho legomenos Barabbas meta ton stasiaston dedemenos hoitines en tee stasei phonon pepoiekesan
This verse describes Barabbas being held with other rebels who committed murder during the insurrection. 'hayn deh' means 'and was'. 'ho legomenos' means 'the one called'. 'Barabbas' is a proper name. 'meta ton stasiaston' means 'with the insurrectionists'. 'dedemenos' means 'bound'. 'hoitines' means 'those who'. 'en tee stasei' means 'in the insurrection'. 'phonon pepoiekesan' means 'committed murder'.
[MRK.15.8] And as the crowd went up, they began to ask as he had done for them. [§]
kai anabas ho ochlos erxato aiteisthai kathos epoiei autois
This verse describes a crowd following someone and beginning to ask things of them, mirroring actions they had previously witnessed. 'kai' means 'and'. 'anabas' is the participle of 'to go up' and refers to the crowd ascending, likely following the subject. 'ho ochlos' means 'the crowd'. 'erxato' is a form of 'to begin'. 'aiteisthai' means 'to ask' or 'to request'. 'kathos' means 'as' or 'according as'. 'epoiiei' is a form of 'to do' or 'to perform', referring to actions done for them. 'autois' is 'to them'.
[MRK.15.9] And Pilate responded to them, saying, “Do you want me to release to you the king of the Judeans?” [§]
ho de Pilatos apekrithē autois legōn: thelete apolysō humin ton basileia tōn Ioudaiōn?
This verse comes from the Gospel of John, chapter 19, verse 15, and records Pilate's question to the Jewish crowd regarding Jesus. The original text is in Koine Greek. ‘Pilatos’ is the name Pilate. ‘apo’ means ‘from’, ‘krinein’ means ‘to judge’, and ‘apokrinein’ means ‘to respond’. ‘autois’ is ‘to them’. ‘legōn’ means ‘saying’. ‘thelete’ is ‘you wish’ or ‘do you want’. ‘apolysō’ is ‘I will release’. ‘humin’ means ‘to you’. ‘ton basileia’ means ‘the king’. ‘tōn Ioudaiōn’ means ‘of the Judeans’.
[MRK.15.10] For he came to know that the chief priests delivered him up through envy. [§]
eh-ghee-nos-ken gar ho-tee dee-ah ftho-non pa-ra-de-doe-ken au-ton hoi ar-kee-er-eis
This verse comes from the New Testament and details the reason for the handover of Jesus. 'Eginosken' means 'came to know' or 'understood'. 'Gar' is 'for'. 'Hoti' is 'that'. 'Dia' means 'through' or 'by means of'. 'Phthonon' is 'envy'. 'Paradedoken' means 'they delivered up'. 'Auton' is 'him'. 'Hoi archiereis' means 'the chief priests'. The verse explains that the chief priests handed Jesus over because of envy.
[MRK.15.11] And the chief priests incited the crowd so that they might release Barabbas to them. [§]
hoi de archiereis aneseisan ton ochlon hina mallon ton Barabban apoluse autois.
This verse describes the chief priests inciting the crowd to demand the release of Barabbas. 'Hoi de' means 'and the'. 'Archiereis' refers to 'chief priests'. 'Aneseisan' is a verb meaning 'incited' or 'persuaded'. 'Ton ochlon' means 'the crowd'. 'Hina mallon' indicates 'so that more' or 'in order that more'. 'Ton Barabban' is 'Barabbas'. 'Apoluse' means 'release'. 'Autois' means 'to them'.
[MRK.15.12] But Pilate, having answered again, said to them: What then should I do with the one you call the king of the Jews? [§]
ho de Pilatos palin apokritheis elegen autois: ti oun thelete poieso hon legete ton basileia ton Ioudaion?
This verse is from the Gospel of Matthew (27:22) and recounts Pilate’s questioning of the crowd regarding Jesus. The verse asks what Pilate should do with the man they call the king of the Jews. The original text is in Koine Greek, so we must examine the words in context, as they are not names of God. Therefore, no translation of God’s name is needed.
[MRK.15.13] And again, they shouted, "Crucify him!" [§]
hoi de palin ekraxan: staurosen auton.
This verse is from the New Testament, specifically John 19:6. It records the reaction of the crowd to Pilate's offer to release Jesus. The verse literally means 'and again they cried out, crucify him.' The original language is Koine Greek.
[MRK.15.14] But Pilate said to them, "For what evil deed has he done?" And they cried out all the more, "Crucify him!" [§]
ho de Pilatos elegen autois: ti gar epoiesen kakon? hoi de perissos ekraksan: staurosen auton.
This verse is from the Gospel of Luke (23:22) and recounts Pilate questioning the crowd about Jesus. Pilate asks what wrongdoing Jesus has committed. The crowd vehemently demands Jesus be crucified. It is important to note that this is a translation of the original Greek text, not a direct translation of a common English Bible verse.
[MRK.15.15] And Pilate, desiring to give the crowd what they wanted, released Barabbas to them, and delivered Jesus, having flogged him, to be crucified. [§]
Ho de Pilatos voulomenos to okhlo to hikano poiesai apeluusen autois ton Barabban, kai paredoken ton Iesoun phragellasas hina staurōthē.
This verse is from the Gospel of Matthew 27:15-18. Pilate, desiring to satisfy the crowd, released Barabbas to them, and delivered Jesus, having flogged him, to be crucified. The names present are Pilate, Barabbas, and Jesus. There are no names of God in this verse, therefore no translation is required for any divine names.
[MRK.15.16] And the soldiers led him inside the courtyard, which is the palace, and they summoned the whole cohort. [§]
hoi de stratiotai apegaon auton eso tes aules, ho estin praitorion, kai sugkalousin holen ten speiran.
This verse describes soldiers leading someone into the palace, which is identified as the praetorium, and then summoning the entire cohort. Each word is translated directly.
[MRK.15.17] And they clothe him in purple, and having woven a crown of thorns, they place it upon his head. [§]
kai endidyousin autōn porphuran kai peritithesin autōi plexantes akanthinon stephanon
This is a Greek phrase from the New Testament (Mark 15:17). It describes the act of soldiers clothing Jesus in purple and crowning him with a crown of thorns. There are no names of God present in this text, thus, there are no names to translate literally. My expertise lies in the literal translation of divine names found in the original Hebrew texts.
[MRK.15.18] And they began to greet him, rejoicing, "King of the Judeans!" [§]
kai areksanto aspazesthai auton, haire, basileu ton Ioudaion
This verse comes from the Gospel of Matthew (27:29) and describes the soldiers mocking Jesus. 'Kai' means 'and'. 'Areksanto' means 'they began'. 'Aspazesthai' means 'to greet' or 'to salute'. 'Auton' means 'him'. 'Haire' is a greeting meaning 'rejoice'. 'Basileu' means 'king'. 'Ton Ioudaion' means 'of the Judeans'. Therefore, the verse describes the soldiers beginning to greet him, rejoicing, 'King of the Judeans'.
[MRK.15.19] And they struck his head with a reed, and they spat upon him, and having bent their knees, they worshiped him. [§]
kai etupton autou ten kephalen kalamo kai eneptuon auto kai tithentes ta gona prosekunoun auto
This verse describes someone striking another's head with a reed and spitting on them, followed by kneeling and worshiping them. It's a scene of mockery and forced reverence. The original language is Koine Greek, not related to the names of God, so no translation of divine names is required.
[MRK.15.20] And when they mocked him, they stripped him of the purple and clothed him in his own garments. And they lead him out to crucify him. [§]
Kai hote epaixan auto, exedusan auton ten porphuran kai enedusan auton ta himatia autou. Kai exagousin auton hina staurososin auton.
This verse describes the mocking of a person, stripping them of purple garments, and clothing them in their own clothes, then leading them away to be crucified. The original text comes from the New Testament (Matthew 27:28, Mark 15:20, and a similar passage in Luke).
[MRK.15.21] And they compel a certain one, Simon of Cyrene, who was coming from the field, the father of Alexander and Rufus, that he might carry his cross. [§]
kai angareuousin paragōnta tina Simōna Kurēnaīon erchomenon ap’ agrou, ton patera Alexandrou kai Roufou, hina arē ton stauron autou.
This verse describes someone compelling Simon of Cyrene, who was coming from the field, to carry the cross of another. "Kai" means "and". "Angareuousin" means "they compel". "Paragōnta" refers to someone being led along. "Simōna Kurēnaīon" is "Simon of Cyrene". "Erchomenon ap’ agrou" means "coming from the field". "Ton patera Alexandrou kai Roufou" means "the father of Alexander and Rufus". "Hina arē ton stauron autou" means "that he might carry his cross".
[MRK.15.22] And they bring him to the Golgotha place, which is interpreted as Skull Place. [§]
Kai pherousin auton epi ton Golgothan topon, ho estin methermeneuomenon Kranion Topos.
This verse describes bringing someone to a place called Golgotha, which is explained as meaning 'Place of the Skull'. 'Kai' means 'and', 'pherousin' means 'they bring', 'auton' means 'him', 'epi' means 'to', 'ton' is a definite article, 'Golgothan' is a form of 'Golgotha', 'topon' means 'place', 'ho' means 'which', 'estin' means 'is', 'methermeneuomenon' means 'interpreted', 'Kranion' means 'skull', and 'Topos' means 'place'.
[MRK.15.23] And they gave to him wine mixed with myrrh, but he did not take it. [§]
kai edidoun auto esmurismenon oinon. hos de ouk elaben.
This verse is from the Book of Revelation (Revelation 18:13 in many editions). It describes the trade of Tyre, listing goods they traded in. 'Esmurismenos oinos' refers to wine mixed with myrrh, a common practice in ancient times. The verse states that someone offered this wine, but it was not accepted.
[MRK.15.24] And they crucified him, and they divided his garments, casting lots upon them to determine who would take what. [§]
Kai stauroosin auton kai diamerizontai ta himatia autou ballontes kleeron ep' auta tis tis arei.
This verse describes the crucifixion of a person and the division of their clothing by casting lots. "Stauroosin" means they crucify. "Diamerizontai" means they divide. "Himation" refers to garments or clothing. "Kleeron" signifies a lot or a method of casting lots. "Ep' auta" means upon them. "Tis tis arei" translates as 'who will take what'.
[MRK.15.25] And it was the third hour, and they crucified him. [§]
en deh hora tritee kai estaurosan auton
This verse is from the Gospel of John, chapter 19, verse 15. It describes the time of Jesus’ crucifixion. “en deh hora tritee” means “and it was the third hour.” “kai” means “and.” “estaurosan” means “they crucified.” “auton” means “him.” Since this verse is not from the original Hebrew scriptures, the names of God are not present.
[MRK.15.26] And the written notice explaining the reason for his crucifixion was posted above him: 'The King of the Jews.' [§]
kai en hee epigraphay tees aitias autou epigraphaymenay: ho basileus ton Ioudaion.
This verse is from the Gospel of John, chapter 19, verse 19. It describes the inscription placed above Jesus on the cross. The verse states that the inscription explained the reason for his crucifixion. The inscription itself identified him as ‘The King of the Jews.’ The original language is Koine Greek, however, this request appears to be a mistake, as the prompt asks for translation of divine names, and the verse contains no divine names.
[MRK.15.27] And with him, they crucify two robbers, one from the right and one from his left. [§]
Kai sun auto stauroosin duo lestas, hena ek dexion kai hena ex euonumon autou.
This verse describes the crucifixion of Jesus alongside two robbers. "Kai" means "and". "Sun auto" means "with him". "Stauroosin" means "they crucify". "Duo lestas" means "two robbers". "Hena ek dexion" means "one from the right". "Hena ex euonumon autou" means "one from his left".
[MRK.15.29] And those passing by were blaspheming against him, shaking their heads and saying: "Behold, the one destroying the temple and building it in three days!" [§]
Kai hoi paraporeuomenoi eblasphēmoun auton kinountes tas kephalas autōn kai legontes: hua ho kataluōn ton naon kai oikodomōn en trisīn hēmerais.
This verse describes people passing by and blaspheming against Jesus, shaking their heads and saying that he claims to destroy the temple and rebuild it in three days. The verse uses several key terms that require literal translation of the deity's name. The verse originates from the Gospel of Matthew.
[MRK.15.30] Save yourself, by coming down from the cross. [§]
sozon seauton katabas apo tou staurou
This verse is not from the original Biblical texts. It is a taunt directed at Jesus while he was on the cross, recorded in the Gospels. It means "Save yourself, coming down from the cross". The original verse is in Koine Greek, not Biblical Hebrew or Aramaic. Thus, there are no names of God present to translate. This response will translate the verse literally, maintaining proper English grammar. "Seauton" is a reflexive pronoun meaning 'yourself'. "Katabas" is the present active participle of the verb 'to come down'. "Staurou" is the genitive of 'stauros', meaning 'cross'.
[MRK.15.31] Also, the chief priests, mocking each other with the scribes, said, “He saved others, but he is unable to save himself.” [§]
homoios kai hoi archiereis empaizontes pros allelous meta ton grammateon elegon: allous esosen, heauton ou dunatai sosai.
This verse originates from the New Testament, specifically Matthew 27:43 and Mark 15:31. It depicts the chief priests and scribes mocking Jesus while he is on the cross. They are suggesting that if Jesus were truly the Messiah, he would be able to save himself, but since he cannot, he is not. The original text is in Koine Greek. The names used are not direct names of God, but reference to Jesus, who Christians believe is the son of God. Therefore, this verse does not contain any direct names of God to translate.
[MRK.15.32] The Messiah, the king of Israel, descend now from the cross, so that we may see and believe. And those crucified with him taunted him. [§]
ho christos ho basileus Israēl katabato nun apo tou staurou, hina idomen kai pisteusomen. kai hoi sunestauromenoi sun autō oneidizon auton.
This verse is from the New Testament, specifically Matthew 27:42. It represents the taunt directed at Jesus while he was on the cross. The verse contains a request that Jesus come down from the cross, and a statement that those crucified with him mocked him. Note that the original text is in Koine Greek, not the original languages of the Old Testament. The names within this text are not names of God, but of people and places. Therefore, they do not need literal translation.
[MRK.15.33] And having become the sixth hour, darkness became over all the land until the ninth hour. [§]
Kai genomenes horas hextes skotos egeneto eph' holen ten gen heos horas enates.
This verse describes darkness falling over all the land for three hours, beginning at the sixth hour. "Kai" means "and". "genomenes" means "having become". "horas hextes" means "sixth hours". "skotos" means "darkness". "egeneto" means "became". "eph' holen ten gen" means "over all the land". "heos horas enates" means "until ninth hours".
[MRK.15.34] And at the ninth hour, Jesus cried out with a loud voice, "God, God, why have you abandoned me?" [§]
kai te enate hora eboesen ho Iesous phone megale Eloi Eloi lema sabachthani ho estin methermeneuomenon ho theos mou ho theos mou eis ti egkatelipes me
This verse is from the Gospels and records the words spoken by Jesus while on the cross. The original text includes a phrase, "Eloi Eloi lema sabachthani," which is Aramaic. It is explained in the following clause as a translation into Greek: "ho theos mou ho theos mou, eis ti egkatelipes me". We are focused on translating the divine name as literally as possible. "Eloi" is a form of "El", meaning God. "Lema sabachthani" is difficult to translate directly, as it is a plea for help. We will follow the provided explanation within the text.
[MRK.15.35] And some of those standing by, having heard it, said, "Behold, Elijah is calling!" [§]
kai tines ton parestekoton akousantes elegon, ide Elian phonei.
This verse comes from the Septuagint, the Greek translation of the Hebrew Scriptures. 'kai' means 'and', 'tines' means 'some', 'ton parestekoton' means 'of those standing by', 'akousantes' means 'having heard', 'elegon' means 'they said', 'ide' means 'behold', 'Elian' is the Greek form of Elijah, which derives from the Hebrew 'Eliyahu' meaning 'My God is Yahveh', and 'phonei' means 'is calling'. Therefore, the verse describes some people who, upon hearing a voice, declared that it was Elijah calling.
[MRK.15.36] And someone ran and, having filled a sponge with sour wine, placed it around a reed and was offering it to him, saying, "Let us see if Elijah comes to take him down." [§]
dramon de tis kai gemisas spongon oxous peritheis kalamo epotizen auton legon afete idomen ei erchetai Elias kathelein auton
This verse describes someone soaking a sponge in sour wine, placing it on a reed, and offering it to Jesus to drink, while saying 'Let us see if Elijah comes to take him down.' This occurs during the crucifixion. 'dramon' refers to someone running to perform the task. 'de' is a conjunction meaning 'and'. 'tis' means 'someone'. 'gemisas' means 'having filled'. 'spongon' means 'a sponge'. 'oxous' means 'sour wine'. 'peritheis' means 'having placed around'. 'kalamo' means 'a reed'. 'epotizen' means 'was offering to drink'. 'legon' means 'saying'. 'afete' means 'let us see'. 'idomen' means 'we see'. 'ei' means 'if'. 'erchetai' means 'comes'. 'Elias' is Elijah. 'kathelein' means 'to take down'. 'auton' means 'him'.
[MRK.15.37] And Jesus, having released a great voice, breathed out. [§]
ho de Iesous apheis phonen megalen exepneusen
This verse is from the New Testament, specifically the Gospel of Matthew. It describes the moment Jesus dies on the cross. The original is in Koine Greek. The phrase means 'and Jesus, having let out a loud voice, breathed out'. "Afeis" is a participle meaning 'having let out'. "Phonen" means 'voice'. "Megalen" means 'great' or 'loud'. "Exepneusen" means 'breathed out', 'expired', or 'gave up the ghost'.
[MRK.15.38] And the covering of the temple was torn into two, from above down to below. [§]
kai to katapetasma tou naou eschisthe eis duo ap' anothen heos kato
This verse describes the tearing of the veil of the temple. 'Kai' means 'and'. 'To katapetasma' is 'the covering'. 'Tou naou' is 'of the temple'. 'Eschisthe' means 'was torn'. 'Eis duo' is 'into two'. 'Ap' anothen' is 'from above'. 'Heos kato' is 'down to below'. The verse describes a complete, top-to-bottom tearing of the temple veil.
[MRK.15.39] Now, seeing the centurion who was standing opposite him, that he breathed out in this way, he said, “Truly this man was a son of God.” [§]
Hee-don deh ho ken-too-ree-on ho par-es-tee-kos ex en-an-tee-as au-too ho-tee hoos-tos ex-ep-noo-sen ei-pen al-ee-thos hoo-tos ho an-thro-pos hui-os the-oo een.
This verse describes a Roman centurion's reaction to the death of Jesus. Seeing how Jesus died, the centurion proclaims a belief about his nature. The key terms are 'huios theou', meaning 'son of God'. We will translate 'theou' as 'of God', as it's a genitive construction. Also, we are translating directly from the Greek here and not a more traditional translation.
[MRK.15.40] And there were also women observing from a distance, among whom were Mary Magdalene and Mary the mother of James the lesser and the mother of Joseph and Salome. [§]
hay-san deh kai gu-nai-kes apo mak-ro-then the-o-rou-sai, en hais kai Ma-ree-a hay Mag-da-lee-nee kai Ma-ree-a hay Ya-ko-vou tou mi-krou kai Io-se-tos mee-ter kai Sa-lo-mee
This verse describes women who were observing from a distance. It lists several women by name: Mary Magdalene, Mary the mother of James the lesser, the mother of Joseph, and Salome. The original text is in Koine Greek. 'hay-san' is a form of 'to be'. 'de' is a connective particle. 'kai' means 'and'. 'gu-nai-kes' is the plural of 'woman'. 'apo mak-ro-then' means 'from afar'. 'the-o-rou-sai' is a participle meaning 'observing'. 'en hais' means 'among whom'. The names are fairly straightforward transliterations.
[MRK.15.41] And when he was in Galilee, they followed him and ministered to him, and many other women who went up with him to Jerusalem. [§]
hai hote en te Galilaia ekolouthoun autoi kai diēkonoun autoi, kai allai pollai hai synanabasai autoi eis Hierosolyma.
This verse describes people following and ministering to someone while in Galilee, and many others accompanying them to Jerusalem. The original Greek uses demonstrative pronouns and verb conjugations to indicate ongoing action and association. This translation aims to represent the literal meaning of the words while maintaining proper English grammar.
[MRK.15.42] And already evening having come, because it was preparation, that is, the day before the Sabbath, [§]
Kai ede opsias genomenes, epei en paraskeuē ho estin prosabbaton
This verse is from the Gospel of Mark 15:42 and describes the time of day as evening, on the day of preparation, which is the day before the Sabbath. The original text is in Koine Greek. "Opsias" refers to the evening. "Paraskeuē" specifically means preparation day. "Prosabbaton" means the day before the Sabbath.
[MRK.15.43] Having come, Joseph, the one from Arimathea, a respectable councilor, who himself was also awaiting the kingdom of God, having dared, entered to Pilate and requested the body of Jesus. [§]
elthon Ioseph ho apo Harimathaia euschemon bouleutes, hos kai autos en prosdechomenos ten basileian tou theou, tolmēsas eisēlthen pros ton Pilaton kai aitēsato to sōma tou Iēsou.
This verse describes Joseph of Arimathea approaching Pilate to request the body of Jesus. 'Elthon' means 'having come.' 'Ioseph' is Joseph. 'ho apo Harimathaia' means 'the one from Arimathea.' 'euschemon' describes Joseph as 'respectable' or 'well-reputed.' 'bouleutes' means 'councilor' or 'member of the council.' 'hos kai autos en prosdechomenos' means 'who himself was also awaiting.' 'ten basileian tou theou' means 'the kingdom of God.' 'tolmēsas' means 'having dared.' 'eisēlthen' means 'he entered.' 'pros ton Pilaton' means 'to Pilate.' 'aitēsato' means 'he requested.' 'to sōma tou Iēsou' means 'the body of Jesus.
[MRK.15.44] Now Pilate wondered if he was already deceased, and having summoned the centurion, he asked him if he had died some time before. [§]
ho de Pilatos ethaumasen ei ede tethnken kai proskalesamenos ton kenturion epērotēsen auton ei palai apethanen
This verse describes Pilate being amazed that Jesus was already dead, and he asks a centurion to confirm if the death happened a while ago. It comes from the Gospel of Mark, chapter 15, verse 44.
[MRK.15.45] And knowing from the centurion, he gifted the body to Joseph. [§]
kai gnous apó tou kenturiōnos edōrēsato to ptōma tō Iōsēph
This verse comes from the Gospel of Matthew (27:58) and describes Joseph of Arimathea receiving Jesus' body after his crucifixion. 'kai' means 'and'. 'gnous' means 'knowing'. 'apó' means 'from'. 'tou kenturiōnos' means 'of the centurion'. 'edōrēsato' means 'he gifted' or 'he gave'. 'to ptōma' means 'the body'. 'tō Iōsēph' means 'to Joseph'.
[MRK.15.46] And having purchased a linen cloth, having lowered him, he wrapped him in the linen cloth and he placed him in a memorial that was carved out of stone and he rolled a stone upon the door of the memorial. [§]
Kai agorasas sindona kathelon auto auton eneilisen tei sindoni kai etheken auton en mnemio ho en lelatomemeno ek petras kai prosekuilisen lithon epi ten thyran tou mnemio
This verse describes the wrapping of Jesus' body in a linen cloth and his placement in a tomb carved from stone, followed by the rolling of a stone to seal the tomb's entrance. "Kai" means "and". "Agorasas" means "having purchased". "Sindona" means "linen cloth". "Kathelon" means "having lowered". "Eneilisen" means "he wrapped". "Etheken" means "he placed". "Mnemio" means "memorial" or tomb. "Lelatomemeno" means "carved". "Ek petras" means "out of stone". "Prosekuilisen" means "he rolled". "Lithon" means "stone". "Thyran" means "door".
[MRK.15.47] And Mary Magdalene and Mary, the mother of Joseph, were observing where it had been placed. [§]
ha deh Maria ha Magdalene kai Maria ha Ioseitos etheoreoun pou tethetai.
This verse comes from the Gospel of Mary, an early Christian text. It describes Mary Magdalene and Mary, the mother of Joseph, observing where something has been placed. The text is not from the canonical Bible, and it is written in Koine Greek. The names 'Maria' and 'Magdalene' are transliterated directly. 'Ioseotos' is a form of Joseph's name, denoting her relation to him. 'etheoreoun' means 'were observing'. 'pou tethetai' means 'where it has been placed'.
MRK.16
[MRK.16.1] And as the Sabbath passed, Mary Magdalene, and Mary the mother of James, and Salome purchased spices, so that they might come to anoint him. [§]
Kai diagenomenou tou sabbatou Maria he Magdalene kai Maria he [tou] Iakobou kai Salome agorasán aromata hina elthousai aleipsosin auton.
This verse describes Mary Magdalene, Mary the mother of James, and Salome purchasing spices to anoint Jesus after the Sabbath. "Sabbath" refers to the day of rest, and the women are preparing to care for the body of Jesus.
[MRK.16.2] And very early, on the first of the weeks, they came to the memorial as the sun was rising. [§]
kai lian proi te mia ton sabbaton erchontai epi to mnemeion anatilantos tou heliou
This verse describes a very early visit to the tomb on the first day of the week, traditionally known as Sunday. It details the timing - very early, before sunrise - and the location - the monument or tomb. The verse is describing the events following the crucifixion and before the resurrection was discovered.
[MRK.16.3] And they were saying to themselves, "Who will roll away for us the stone from the door of the memorial?" [§]
kai elegon pros heautas tis apokilisei hemin ton lithon ek tes thuras tou mnemείου?
This verse is from the Gospel of Mark, chapter 16, verse 3. It describes a group of women speaking to each other as they approach the tomb of Jesus. They are concerned about how they will move the stone that seals the entrance. The original Greek word 'apokilisei' implies rolling away or removing something round, like a stone. 'Mnemείου' refers to a memorial or tomb.
[MRK.16.4] And having looked up, they behold that the stone has been rolled away; for it was very great. [§]
kai anavlepsasai theorousin hoti apokekulistai ho lithos; en gar megas sphodra.
This verse comes from the Gospel accounts describing the resurrection of Jesus. It describes the women arriving at the tomb and discovering the stone that sealed it had been rolled away. 'Kai' means 'and'. 'Anavlepsasai' means 'having looked up'. 'Theorousin' means 'they behold'. 'Hoti' means 'that'. 'Apokekulistai' means 'has been rolled away'. 'Ho lithos' means 'the stone'. 'En gar' means 'for it was'. 'Megas' means 'great'. 'Sphodra' means 'very'.
[MRK.16.5] And having entered into the tomb, they saw a young man sitting on the right side, clothed in a white garment, and they were amazed. [§]
kai eiselthousai eis to mnemeion eidon neaniskon kathemenon en tois dexiois peribeblemenon stolēn leukēn, kai exethambēthēsan.
This verse describes women entering a tomb and seeing a young man seated on the right side, dressed in a white garment, which causes them to be astonished. The original text is in Koine Greek. I am translating the names of God and related terms literally as requested, however, this verse does not contain any of those terms.
[MRK.16.6] And he said to them: "Do not be startled. You are seeking Jesus of Nazareth, the one who was crucified. He has risen, he is not here. Behold, the place where they put him." [§]
ho de legei autais: me ekthambeishte; Iesoun zeteite ton Nazarenon ton estauromenon; egerthi, ouk estin hode; ide ho topos hopou ethekan auton.
This verse is from the Gospel of Mark, chapter 16, verse 6. It is spoken by an angel to women who have gone to the tomb of Jesus. The angel tells them not to be startled, and confirms that Jesus of Nazareth, the one who was crucified, has risen. He is not there, and points to where his body was laid.
[MRK.16.7] But go, tell his disciples and Peter that he is going before you into Galilee. There you will see him, just as he said to you. [§]
all' upagete eipate tois mathetais autou kai to Petro hoti proagei humas eis ten Galilaian; ekei auton opeseshte, kathos eipen humin.
This verse is from the New Testament, specifically Mark 16:7. It's a command given by an angel to women who discovered the empty tomb of Jesus. The angel instructs them to tell Jesus' disciples, including Peter, that Jesus is going ahead of them to Galilee, where they will see him, just as he had previously told them.
[MRK.16.8] And having gone out, they fled from the memorial place, for trembling had seized them and astonishment. And they told no one anything, for they were afraid. But they quickly declared all the things commanded to those around Peter. And after these things, Jesus himself sent through them the holy and imperishable proclamation of eternal salvation, from sunrise to sunset. Amen. [§]
Kai exelthousai efygon apo tou mnemioiou, eichen gar autas tromos kai ekstasis; kai oudeni ouden eipan; ephobounto gar. Panta de ta parengelmena tois peri ton Petroun syntomos exēgeilan. Meta de tauta kai autos ho Iēsous apo anatolēs kai achri dysis exapestelen di’ autōn to hieron kai aphtharton kērygma tēs aiōniou sōtērias. Amēn.
This verse describes the women leaving the tomb after encountering something that caused great fear and amazement. They tell no one what they saw because they were afraid. Then, the message they received was quickly explained to those around Peter. Following this, Jesus himself sent the sacred and incorruptible proclamation of eternal salvation through them, from sunrise to sunset.
[MRK.16.9] Now, having risen early on the first day of the week, Yahveh appeared first to Mary Magdalene, from whom He had cast out seven demons. [§]
Anastas de proi protēi sabbatou ephane proton Maria tēi Magdalēnēi, par’ hēs ekbeblēkei heptā daimonia.
This verse describes the resurrection appearance of Yahveh to Mary Magdalene. "Anastas" means "having risen". "De" is a connective particle meaning "and" or "now". "Proi protēi sabbatou" means "early on the first day of the week". "Ephane" means "He appeared". "Proton" means "first". "Maria tēi Magdalēnēi" identifies Mary Magdalene. "Par’ hēs" means "from whom". "Ekbeblēkei" means "He cast out". "Heptā daimonia" means "seven demons".
[MRK.16.10] That one, having gone, reported to those who were with her, who were grieving and weeping. [§]
ekei-nee po-reu-thei-sa a-pe-ngiel-len tois met’ auto-u ge-no-menois pen-thou-sin kai kla-iou-sin
This verse describes someone going and reporting to those who are with them, who are mourning and weeping. The words do not refer to any divine being. They are merely descriptive of human action and emotion.
[MRK.16.11] And they, having heard that she lives and was seen by them, believed. [§]
kai ekeinoi akousantes hoti zei kai etheathe hupon autes hepistesan
This verse originates from the New Testament, specifically Luke 8:48. It describes a response to Jesus healing a woman who had been suffering from a hemorrhage for twelve years. "Kai" means "and". "Ekeinoi" means "they". "Akousantes" means "having heard". "Hoti" means "that". "Zei" means "lives". "Kai" again means "and". "Etheathe" means "was seen". "Hupon autes" means "by them". "Hepistesan" means "they believed".
[MRK.16.12] After these things, it appeared to two of them while they were walking into a field, in another form. [§]
Metah deh tauta dusi ex autōn peripatousin ephanerōthē en heterā morphē poreuomenois eis agron.
This verse describes an appearance, or revelation, of two individuals to others while they were walking to a field. "Metah deh tauta" means 'after these things'. "Dusi" is 'two'. "Ex autōn" means 'from them'. "Peripatousin" means 'they were walking'. "Ephanerōthē" means 'was manifested' or 'appeared'. "En heterā morphē" means 'in another form'. "Poreuomenois" means 'while going' or 'walking'. "Eis agron" means 'into a field'.
[MRK.16.13] And those who had gone away announced to the rest, but even those ones did not believe. [§]
ka-kei-noi a-pel-thon-tes a-pe-gei-lan tois loi-pois. ou-de e-kei-nois e-pi-steu-san.
This verse is from the New Testament, specifically John 1:8. It describes the reaction to the message of John the Baptist. The verse states that those who were sent went and announced to the others, yet those others did not believe. The original text is in Koine Greek, and the names of God do not appear in this verse, so no translation of divine names is required.
[MRK.16.14] After these things, when they were reclining, He appeared to them and rebuked their disbelief and hardness of heart, because those who had seen Him raised up did not believe. [§]
Husteron de anakimenois autois tois hendeka ephanerothe kai oneidisen ten apistian auton kai sklerokardian hoti tois theasamenoις auton egeger menon ouk episteusan.
This verse describes an event following some earlier occurrences. It states that after a period of time, the eleven disciples experienced a revelation or manifestation. This event prompted a rebuke from the revealed one, criticizing their lack of faith and their hardened hearts because they did not believe those who had witnessed the one being raised from the dead. The verse is structured with introductory phrases ('after these things') and then details the content of the revelation and the rebuke.
[MRK.16.15] And he said to them, having gone into the whole world, proclaim the good news to all creation. [§]
kai eipen autois: poreuthentes eis ton kosmon hapanta keruxate to euangelion pasē tē ktisei.
This verse is from the New Testament, specifically Mark 16:15. It is a command given by Jesus to his disciples. 'Kai' means 'and'. 'Eipen' means 'he said'. 'Autois' means 'to them'. 'Poreuthentes' means 'having gone'. 'Eis ton kosmon hapanta' means 'into the whole world'. 'Keruxate' means 'proclaim'. 'To euangelion' means 'the good news'. 'Pasē tē ktisei' means 'to all creation'.
[MRK.16.16] The one who believes and is baptized will be saved, but the one who does not believe will be condemned. [§]
ho pisteusas kai baptistheis sothesai, ho de apisteusas katakrithesetai
This verse discusses belief and baptism leading to salvation, and disbelief leading to condemnation. The original is Greek, but the request asks for a translation of the *names of God* literally, which is not present in this verse. Therefore, this translation will simply translate the verse into proper English, assuming no divine names are involved.
[MRK.16.17] And these signs will accompany those who have believed: in the name of God, they will cast out demons, and they will speak with new tongues. [§]
semeia de tois pisteusasin tauta parakoluthesei en to onomati mou daimonia ekbalousin, glossais lalesousin kainais
This verse describes signs that will follow those who believe. These signs include casting out demons and speaking in new tongues, and are performed in the name of God.
[MRK.16.18] And in the hands, snakes lift themselves up, and even if they drink of something deadly, they will not harm them. They will place hands upon the sick, and they will have wellness. [§]
kai en tais chersin opheis arousin kan thanasimoon ti piōsin ou mē autous blapsē, epi arrōstous cheiras epithēsousin kai kalōs hexousin.
This verse describes a practice involving snakes. It states that if snakes are taken in the hands, even if they are venomous and inflict a bite, they will not cause harm. Furthermore, placing hands on the sick will result in wellness.
[MRK.16.19] Now, the Lord Jesus, after speaking to them, was taken up into the heaven and sat at the right hand of the God. [§]
Ho men oun kurios Iesous meta to lalesai autois anelemphthe eis ton ouranon kai ekathisen ek dexion tou theou.
This verse describes Jesus ascending into heaven and sitting at the right hand of God. 'Kurios' means 'Lord'. 'Iesous' is 'Jesus'. 'Theos' means 'God'. 'Dexia' means 'right hand'.
[MRK.16.20] And they, having gone out, proclaimed everywhere, with the Lord working with and confirming the word through the signs that followed. [§]
ho-lee-oh-nee deh ex-el-thon-tes ek-ee-rux-san pan-ta-hoo, too koo-ree-oo sun-er-go-oon-tos kai ton lo-gon veh-bai-oo-on-tos dee-ah ton eh-pa-ko-loo-thon-ton seh-may-on.
This verse describes those who went out and proclaimed the message, with the Lord working with them and confirming the word through the signs that followed. Breaking down the individual words: ‘ho-lee-oh-nee’ means ‘they’ or ‘those’. ‘deh’ means ‘and’. ‘ex-el-thon-tes’ means ‘having gone out’. ‘ek-ee-rux-san’ means ‘they proclaimed’. ‘pan-ta-hoo’ means ‘everywhere’. ‘too’ means ‘the’. ‘koo-ree-oo’ means ‘Lord’. ‘sun-er-go-oon-tos’ means ‘working with’. ‘kai’ means ‘and’. ‘ton lo-gon’ means ‘the word’. ‘veh-bai-oo-on-tos’ means ‘confirming’. ‘dee-ah’ means ‘through’. ‘ton eh-pa-ko-loo-thon-ton seh-may-on’ means ‘the signs following’.