From 5719a2be904226636b116777c08c5acb0f103e62 Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Tue, 15 Aug 2023 20:20:51 +0000 Subject: [PATCH] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3459) --- tn_MAT.tsv | 4 +- tn_MRK.tsv | 195 ++++++++++++++++++++++++++++++++++++++--------------- 2 files changed, 144 insertions(+), 55 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 1b7b4d52ca..2f32cabcc2 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -153,7 +153,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 2:16 bhtt rc://*/ta/man/translate/figs-explicit ἐνεπαίχθη ὑπὸ τῶν μάγων 1 Matthew implies that Herod realized that the **learned men** were not going to visit him and tell him where Jesus was. That is why he felt **mocked**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he had been mocked by the learned men, who were not going to return” or “the learned men had deceived him by not coming back to him” 2:16 g513 rc://*/ta/man/translate/figs-activepassive ἐνεπαίχθη ὑπὸ τῶν μάγων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the learned men had mocked him” 2:16 d8d5 rc://*/ta/man/translate/figs-explicit ἀποστείλας, ἀνεῖλεν 1 Here Matthew implies that Herod sent other people to kill the **children**. He did not kill the children himself. If it would be helpful to your readers, you could express this idea more explicitly. Alternate translation: “he sent forth his soldiers to kill” -2:16 tvj8 rc://*/ta/man/translate/figs-idiom ἀπὸ διετοῦς καὶ κατωτέρω 1 Here, the phrase **from two years and under** identifies **children** that are two years old or younger than two years old. If it would be helpful in your language, you could use a comparable phrase in your language. Alternate translation: “from those who were just born to those who were two years old” or “those who were younger than two years old” +2:16 tvj8 rc://*/ta/man/translate/figs-idiom ἀπὸ διετοῦς καὶ κατωτέρω 1 Here, the phrase **from two years and under** identifies **children** that are two years old or younger than two years old. If it would be helpful in your language, you could use a comparable phrase in your language. Alternate translation: “from those who were just born to those who were two years old” or “those who were younger than three years old” 2:16 es2c rc://*/ta/man/translate/figs-explicit κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων 1 Here Matthew implies that Herod decided what ages of baby boys to have killed based on when the learned men first saw the star. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “basing this decision on the time of the star’s appearance that he had determined exactly from the learned men” 2:17 x68m rc://*/ta/man/translate/grammar-connect-time-simultaneous τότε 1 Here, the word **Then** indicates that the prophecy was fulfilled at the time when Herod had his soldiers kill the baby boys in Bethlehem. If it would be helpful in your language, you could use a word or phrase that introduces something that happens at the same time. Alternate translation: “And so” or “It was then that it” 2:17 l8g5 rc://*/ta/man/translate/figs-activepassive ἐπληρώθη τὸ ῥηθὲν 1 See how you translated the similar passive forms in [1:22](../01/22.md) and [2:15](../02/15.md). Alternate translation: “these events fulfilled what God spoke” @@ -5354,4 +5354,4 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 28:20 tzf4 rc://*/ta/man/translate/translate-tense εἰμι 1 Here Jesus uses the present tense to describe something that is true during the time period that he describes. Use whatever tense is natural in your language for referring to this time period. Alternate translation: “will continue to be” 28:20 cmdj rc://*/ta/man/translate/figs-idiom πάσας τὰς ἡμέρας 1 Here, the phrase **all the days** indicates that something happens or is true every day, that is, always. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “always” 28:20 si8z rc://*/ta/man/translate/figs-idiom ἕως τῆς συντελείας τοῦ αἰῶνος 1 Here, the phrase **the end of the age** refers to when the current time period will cease and a new age will begin. If your language has a way to refer to the end of the way things are now, you could use it here, or you could use a descriptive phrase. Alternate translation: “until the end of the world” or “until the moment in the future when the current way of doing things will cease” -28:20 caew rc://*/ta/man/translate/translate-textvariants τοῦ αἰῶνος 1 Many ancient manuscripts do not include anything after the word **age**. The ULT follows that reading. Other ancient manuscripts include the word “Amen” after Jesus ends his speech with the word **age**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +28:20 caew rc://*/ta/man/translate/translate-textvariants τοῦ αἰῶνος 1 Many ancient manuscripts do not include anything after the word **age**. The ULT follows that reading. Other ancient manuscripts include the word “Amen” after Jesus ends his speech with the word **age**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. \ No newline at end of file diff --git a/tn_MRK.tsv b/tn_MRK.tsv index 3b548eb641..acd7e14de0 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General Introduction\n\n### Outline of the book of Mark\n\n1. Introduction (1:1–13)\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Becoming more popular among the people (3:7–5:43)\n * Moving away from Galilee and then returning (6:1–8:26)\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n4. Last days of ministry and preparation for final conflict in Jerusalem (11:1–13:37)\n5. The death of Christ and the empty tomb (14:1–16:8)\n\n### What is the book of Mark about?\n\nThe Gospel of Mark is one of four books in the New Testament that describe some of the life of Jesus Christ. The authors of the Gospels wrote about who Jesus was and what he did during his lifetime. Mark wrote much about how Jesus suffered and died on the cross. He did this to encourage his readers who were being persecuted. Mark also explained Jewish customs and some Aramaic words. This may indicate that Mark expected most of his first readers to be Gentiles.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Mark,” or “The Gospel According to Mark.” They may also choose a title that may be clearer, such as, “The Good News about Jesus that Mark Wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Mark?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was Mark. Mark was also known as John Mark. He was a close friend of Peter. Mark may not have witnessed what Jesus said and did. Many experts think that Peter the Apostle was the source of what Mark wrote about Jesus.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What were Jesus’ teaching methods?\n\nThe people regarded Jesus as a rabbi. A rabbi is a teacher of God’s law. Jesus taught in ways similar to the ways other religious teachers in Israel. He had students who followed him wherever he went. These students were called disciples. Jesus often taught by telling parables, stories that teach moral lessons. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/disciple]] and [[rc://*/tw/dict/bible/kt/parable]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three of the Gospels. When translating parallel passages, translators should use the same wording and make them as similar as possible.\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the Gospels, Jesus calls himself the “Son of Man.” This phrase could mean a few things:\n* The phrase “son of man” can simply be describing that someone’s father is also a human being. Therefore, the person being described is literally a son of a man, a human being.\n* The phrase sometimes is a reference to Daniel 7:13–14. In this passage there is a person described as a “Son of Man.” This description tells us that the person ascending to the throne of God looked like a human being. This description is different than the first because God gives this Son of Man authority forever. Therefore, the title “Son of Man” became a title for the Messiah.\n\nTranslating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.\n\n### Why does Mark frequently use terms indicating short periods of time?\n\nThe Gospel of Mark uses the word “immediately” 42 times. Mark does this to make the events more exciting and vivid. It moves the reader quickly from one event to the next.\n\n### Sabbath/Sabbaths\n\nOften in the culture of the Bible, religious festivals would be written in the plural form of the word instead of a singular form. This occurs in Mark as well. In the ULT, the word should be kept plural, “Sabbaths.” This is simply for the sake of rendering the translated text as close to the original text as possible. In the UST, Sabbaths is changed to singular, Sabbath, to make more sense of the use of the word in its context.\n\n### What are the major issues in the text of the book of Mark?\n\nSome verses found in older versions of the Bible are not included in most modern versions. Translators are advised not to include these verses. However, if there are older versions of the Bible in the translator’s region that include one or more of these verses, the translators can include them. If they are included, they should be surrounded by square brackets ([]) to indicate that they were probably not original to Mark’s Gospel.\n* “If any man has ears to hear, let him hear.” (7:16)\n* “where their worm never dies and the fire is never quenched” (9:44)\n* “where their worm never dies and the fire is never quenched” (9:46)\n* “And the scripture was fulfilled that says, ‘He was counted with the lawless ones’” (15:28)\n\nThe following passage is not found in the earliest manuscripts. Most Bibles include this passage, but modern Bibles put it in brackets ([]) or indicate in some way that this passage may not have been original to Mark’s Gospel. Translators are advised to do something similar to the modern versions of the Bible.\n* “Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had cast out seven demons. She went and told those who were with him, while they were mourning and weeping. They heard that he was alive and that he had been seen by her, but they did not believe. After these things he appeared in a different form to two of them, as they were walking out into the country. They went and told the rest of the disciples, but they did not believe them. Jesus later appeared to the eleven as they were reclining at the table, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who saw him after he rose from the dead. He said to them, ‘Having gone into all the world, and preach the gospel to the entire creation. The one having believed and having been baptized will be saved, and the one not having believed will be condemned. These signs will go with the ones believing: In my name they will cast out demons. They will speak in new languages. They will pick up snakes with their hands, and if they drink anything deadly, it will not hurt them. They will lay hands on the sick, and they will get well.’ After the Lord had spoken to them, he was taken up into heaven and sat down at the right hand of God. The disciples left and preached everywhere, while the Lord worked with them and confirmed the word by the signs that went with them.” (16:9–20)\n\n(See: [[rc://*/ta/man/translate/translate-textvariants]]) -1:intro c6ep 0 # Mark 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction (1:1–13)\n * Opening (1:1–3)\n * The ministry of John the Baptist (1:4–8)\n * Jesus is baptized and tempted (1:9–13)\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Jesus calls four disciples (1:14–20)\n * Jesus teaches and casts out a demon (1:21–28)\n * Jesus heals Simon’s mother-in-law and many others (1:29–34)\n * Jesus teaches and heals people throughout Galilee (1:35–39)\n * Jesus heals a leper (1:40–45)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:2–3](../01/02.md), which is made up of quotations from [Malachi 3:1](../mal/03/01.md) and [Isaiah 40:3](../isa/40/03.md).\n\n## Special Concepts in this Chapter\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). Mark writes that John’s baptism is “of repentance” (see [1:4](../01/04.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that John the Baptist delivers to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and other people. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n +1:intro c6ep 0 # Mark 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction (1:1–13)\n * Opening (1:1–3)\n * The ministry of John the Baptist (1:4–8)\n * Jesus is baptized and tempted (1:9–13)\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Jesus calls four disciples (1:14–20)\n * Jesus teaches and casts out a demon (1:21–28)\n * Jesus heals Simon’s mother-in-law and many others (1:29–34)\n * Jesus teaches and heals people throughout Galilee (1:35–39)\n * Jesus heals a leper (1:40–45)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:2–3](../01/02.md), which is made up of quotations from [Malachi 3:1](../mal/03/01.md) and [Isaiah 40:3](../isa/40/03.md).\n\n## Special Concepts in this Chapter\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). Mark writes that John’s baptism is “of repentance” (see [1:4](../01/04.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that John the Baptist delivers to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 21, 30, 37, 38, 40, 41, and 44. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 1:1-4 ewhd rc://*/ta/man/translate/figs-explicit ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ, Υἱοῦ Θεοῦ & καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ: ἰδοὺ, ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου & φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ & ἐγένετο Ἰωάννης 1 Here, the phrase **Just as it is written in Isaiah the prophet** and the quotation that follows could go with: (1) verse 1: **The beginning of the gospel of Jesus Christ, the Son of God**. In this case, Mark means that the**gospel** had its **beginning** just as Isaiah prophesied. Alternate translation: “The beginning of the gospel of Jesus Christ, the Son of God, happened just as it is written in Isaiah the prophet, “Behold, I am sending my messenger before your face, who will prepare your way; a voice crying out in the wilderness, ‘Make ready the way of the Lord; make his paths straight.’” And so John came” (2) verse 4: **John came**. In this case, Mark means that **John came** as Isaiah had prophesied. Alternate translation: “This is the beginning of the gospel of Jesus Christ, the Son of God. Just as it is written in Isaiah the prophet, “Behold, I am sending my messenger before your face, who will prepare your way; a voice crying out in the wilderness, ‘Make ready the way of the Lord; make his paths straight,’” John came” 1:1 ybv6 rc://*/ta/man/translate/figs-abstractnouns ἀρχὴ τοῦ εὐαγγελίου 1 If your language does not use an abstract noun for the idea of **beginning**, you could express the same idea in another way. Alternate translation: “Here begins the gospel” 1:1 kpq1 rc://*/ta/man/translate/figs-possession τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ 1 Here, Mark is using the possessive form to describe a **gospel** that is about **Jesus Christ**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “of the gospel concerning Jesus Christ” @@ -201,7 +201,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:45 b9n2 rc://*/ta/man/translate/figs-explicit ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν 1 Here Mark implies that Jesus **was able no longer to enter into a town openly** because people who had heard about him would crowd around him so much. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “so that, because so many people would crowd around him, he was able no longer to enter into a town openly” 1:45 tq0w rc://*/ta/man/translate/figs-go ἤρχοντο 1 In a context such as this, your language might say “going” instead of **coming**. Alternate translation: “they were going” 1:45 z363 rc://*/ta/man/translate/figs-hyperbole πάντοθεν 1 The phrase **from all sides** is an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “from all over the region” or “from very many places” -2:intro zhb5 0 # Mark 2 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Jesus heals a paralytic (2:1–12)\n * Jesus calls Levi and dines at his house (2:13–17)\n * Jesus brings something new (2:18–22)\n * Picking heads of grain on the Sabbath (2:22–28)\n\n## Special Concepts in this Chapter\n\n### “Sinners”\n\nWhen Mark uses the word “sinners,” he is describing a group of people whom many Jewish religious groups would have considered to be living in ways that were improper for those who were part of God’s people. Some of these people may have committed significant sins, while others may have disagreed with many of the Jewish religious groups about how Jews could properly behave. If possible, use a word or phrase that identifies people who are not living as many religious groups think that people should live. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Fasting and feasting\n\nIn Jesus’ culture, people would “fast,” or abstain from eating for a period of time, in order to honor God or to repent of their sins. They would “feast,” or eat a lot of food, when they were celebrating some important event, such as a wedding. Consider how you will refer to these behaviors in [2:15–22](../02/15.md), in which Jesus feasts and teaches about why he and his disciples do not fast. (See: [[rc://*/tw/dict/bible/other/fast]])\n\n### The Sabbath\n\nIn the law that God gave to Moses, God commanded the Israelites to rest on the seventh day, which was called the Sabbath. The Jewish religious leaders disagreed with each other about what kinds of things a person could do on the Sabbath and still rest as God had commanded. In [2:22–28](../02/22.md), the Pharisees and Jesus engage in these kinds of debates about the Sabbath. Jesus disagrees with how the Pharisees understand the Sabbath, and he argues for a different view. If your readers may not understand what the Sabbath is and why Jesus and the Pharisees are debating about it, you may need to include some information in a footnote. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Important Figures of Speech in this Chapter\n\n### The short parables in [2:19–22](../02/19.md)\n\nIn these verses, Jesus gives three short parables that emphasize how certain things do not go well together. Fasting does not happen during a wedding celebration. An unshrunk piece of cloth does not make a good patch for an old garment. Old wineskins do not make good containers for fresh wine that still needs to ferment. Jesus tells these parables to illustrate how his ministry and preaching do not match well with how people had previously done things. In other words, Jesus wants people to expect what he does to be new, and this may require thinking and doing many new things. You should preserve these parables, since they are not direct metaphors. If necessary, you could introduce them in such a way that your readers recognize that they are parables or illustrations. See the notes on each verse for possible translation options. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 4, 5, 8, 10, 12, 14, 17, 18, 25. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) +2:intro zhb5 0 # Mark 2 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Jesus heals a paralytic (2:1–12)\n * Jesus calls Levi and dines at his house (2:13–17)\n * Jesus brings something new (2:18–22)\n * Picking heads of grain on the Sabbath (2:22–28)\n\n## Special Concepts in this Chapter\n\n### “Sinners”\n\nWhen Mark uses the word “sinners,” he is describing a group of people whom many Jewish religious groups would have considered to be living in ways that were improper for those who were part of God’s people. Some of these people may have committed significant sins, while others may have disagreed with many of the Jewish religious groups about how Jews could properly behave. If possible, use a word or phrase that identifies people who are not living as many religious groups think that people should live. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Fasting and feasting\n\nIn Jesus’ culture, people would “fast,” or abstain from eating for a period of time, in order to honor God or to repent of their sins. They would “feast,” or eat a lot of food, when they were celebrating some important event, such as a wedding. Consider how you will refer to these behaviors in [2:15–22](../02/15.md), in which Jesus feasts and teaches about why he and his disciples do not fast. (See: [[rc://*/tw/dict/bible/other/fast]])\n\n### The Sabbath\n\nIn the law that God gave to Moses, God commanded the Israelites to rest on the seventh day, which was called the Sabbath. The Jewish religious leaders disagreed with each other about what kinds of things a person could do on the Sabbath and still rest as God had commanded. In [2:22–28](../02/22.md), the Pharisees and Jesus engage in these kinds of debates about the Sabbath. Jesus disagrees with how the Pharisees understand the Sabbath, and he argues for a different view. If your readers may not understand what the Sabbath is and why Jesus and the Pharisees are debating about it, you may need to include some information in a footnote. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Important Figures of Speech in this Chapter\n\n### The short parables in [2:19–22](../02/19.md)\n\nIn these verses, Jesus gives three short parables that emphasize how certain things do not go well together. Fasting does not happen during a wedding celebration. An unshrunk piece of cloth does not make a good patch for an old garment. Old wineskins do not make good containers for fresh wine that still needs to ferment. Jesus tells these parables to illustrate how his ministry and preaching do not match well with how people had previously done things. In other words, Jesus wants people to expect what he does to be new, and this may require thinking and doing many new things. You should preserve these parables, since they are not direct metaphors. If necessary, you could introduce them in such a way that your readers recognize that they are parables or illustrations. See the notes on each verse for possible translation options. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 4, 5, 8, 10, 12, 14, 17, 18, 25. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 2:1 j6pa rc://*/ta/man/translate/figs-idiom δι’ ἡμερῶν 1 Here, the phrase **after {some} days** indicates that the events Mark is about to narrate occurred a few, but not very many, days after the event he just narrated, the healing of the leper. If it would be helpful in your language, you could use a comparable word or phrase that indicates that a few **days** passed between the previous event and this event. Alternate translation: “a few days later” 2:1 ir5j rc://*/ta/man/translate/figs-activepassive ἠκούσθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was people who were in **Capernaum**. Alternate translation: “the people there heard” 2:1 jmtf rc://*/ta/man/translate/translate-tense ἐστίν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he was” @@ -332,7 +332,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:28 wgwu rc://*/ta/man/translate/grammar-connect-logic-result ὥστε 1 Here, the word **Therefore** introduces a conclusion or inference that Jesus draws from what he just said. If it would be helpful in your language, you could use a different word or phrase that introduces a conclusion or inference. Alternate translation: “Because of that” or “In the end, then” 2:28 kq1c rc://*/ta/man/translate/figs-123person ἐστιν ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, am” 2:28 twr4 rc://*/ta/man/translate/figs-possession Κύριός & καὶ τοῦ Σαββάτου 1 Here, Jesus is using the possessive form to describe a **Lord** who rules over **the Sabbath**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “has authority over even the Sabbath” or “rules over even the Sabbath” -3:intro x969 0 # Mark 3 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Healing a man on the Sabbath\n * Becoming more popular among the people (3:7–5:43)\n * Jesus ministers to many people (3:7–12)\n * Jesus appoints the twelve apostles (3:13–19)\n * Jesus and his family, part one (3:20–21)\n * Jesus and the scribes debate whether he has a demon (3:22–30)\n * Jesus and his family, part two (3:31–35)\n\n## Special Concepts in this Chapter\n\n### Sabbath\n\nIn this chapter, just as in chapter 2, the Pharisees and Jesus are in conflict about the Sabbath. For more information about the Sabbath, see the General Notes to chapter 2.\n\n### Blaspheming against the Spirit\n\nIn [3:29](../03/29.md), Jesus speaks about blaspheming against the Spirit. He indicates that God will forgive all kinds of sins, but he will not forgive people who blaspheme against the Holy Spirit. Jesus says these things because the Pharisees said that he cast out demons by the power of Beelzebul. Jesus implies that he actually cast out demons by the power of the Holy Spirit. So, since the Pharisees have called the Holy Spirit Beelzebul, they have blasphemed or spoken against the Spirit. Christians debate what counts as this kind of blasphemy and why God will not forgive people for it. In your translation, you should not be more specific than Jesus is. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Important Figures of Speech in this Chapter\n\n### The parable about the strong man\n\nIn [3:27](../03/27.md), Jesus describes how thieves must subdue and tie up a strong man before they can steal things from his house. Jesus does not directly state how to apply this proverb. However, most Christians think that Satan is like the strong man, and the demons that Jesus casts out are like the strong man’s things. In this case, Jesus is like the thieves who tie up the strong man. Jesus is saying that, since he can cast out demons, it proves that he has subdued and conquered Satan, just as thieves can only steal things after they have subdued the strong man. You should not include this extra information in your translation, but if it would be helpful for your readers, you could include it in a footnote. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### Jesus’ mother and brothers\n\nIn [3:31–35](../03/31.md), Jesus’ mother and brothers arrive and want to talk with Jesus. In response, Jesus says that his disciples, those who do God’s will, are his mother and brother and sister. In other words, Jesus calls his disciples, who are those who do God’s will, his family members. He means that they are as close and important to him as his own family. This is an important metaphor that appears throughout the Bible, so preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The 12 disciples\n\nThe following are the lists of the 12 disciples in Matthew, Mark, and Luke:\n\nIn [Matthew 10:2–4](../mat/10/02.md):\n\nSimon (Peter), Andrew, James son of Zebedee, John son of Zebedee, Philip, Bartholomew, Thomas, Matthew, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot.\n\nIn [Mark 3:16–19](../mrk/03/16.md):\n\nSimon (Peter), James son of Zebedee, John son of Zebedee, Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.\n\nIn [Luke 6:14](../luk/06/14.md):\n\nSimon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the Zealot, Judas son of James, and Judas Iscariot.\n\nThese lists do not always follow the same order or use the same names for the disciples. In that culture, people often had two or three names. For example, it is likely that that Thaddaeus was also named Judas or Jude. So, do not harmonize these lists by using the same sequence or names in each case. You should translate Mark’s list as Mark presents it.\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 3, 4, 5, 13, 20, 31, 32, 33, and 34. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) +3:intro x969 0 # Mark 3 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Healing a man on the Sabbath\n * Becoming more popular among the people (3:7–5:43)\n * Jesus ministers to many people (3:7–12)\n * Jesus appoints the twelve apostles (3:13–19)\n * Jesus and his family, part one (3:20–21)\n * Jesus and the scribes debate whether he has a demon (3:22–30)\n * Jesus and his family, part two (3:31–35)\n\n## Special Concepts in this Chapter\n\n### Sabbath\n\nIn this chapter, just as in chapter 2, the Pharisees and Jesus are in conflict about the Sabbath. For more information about the Sabbath, see the General Notes to chapter 2.\n\n### Blaspheming against the Spirit\n\nIn [3:29](../03/29.md), Jesus speaks about blaspheming against the Spirit. He indicates that God will forgive all kinds of sins, but he will not forgive people who blaspheme against the Holy Spirit. Jesus says these things because the Pharisees said that he cast out demons by the power of Beelzebul. Jesus implies that he actually cast out demons by the power of the Holy Spirit. So, since the Pharisees have called the Holy Spirit Beelzebul, they have blasphemed or spoken against the Spirit. Christians debate what counts as this kind of blasphemy and why God will not forgive people for it. In your translation, you should not be more specific than Jesus is. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Important Figures of Speech in this Chapter\n\n### The parable about the strong man\n\nIn [3:27](../03/27.md), Jesus describes how thieves must subdue and tie up a strong man before they can steal things from his house. Jesus does not directly state how to apply this proverb. However, most Christians think that Satan is like the strong man, and the demons that Jesus casts out are like the strong man’s things. In this case, Jesus is like the thieves who tie up the strong man. Jesus is saying that, since he can cast out demons, it proves that he has subdued and conquered Satan, just as thieves can only steal things after they have subdued the strong man. You should not include this extra information in your translation, but if it would be helpful for your readers, you could include it in a footnote. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### Jesus’ mother and brothers\n\nIn [3:31–35](../03/31.md), Jesus’ mother and brothers arrive and want to talk with Jesus. In response, Jesus says that his disciples, those who do God’s will, are his mother and brother and sister. In other words, Jesus calls his disciples, who are those who do God’s will, his family members. He means that they are as close and important to him as his own family. This is an important metaphor that appears throughout the Bible, so preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The 12 disciples\n\nThe following are the lists of the 12 disciples in Matthew, Mark, and Luke:\n\nIn [Matthew 10:2–4](../mat/10/02.md):\n\nSimon (Peter), Andrew, James son of Zebedee, John son of Zebedee, Philip, Bartholomew, Thomas, Matthew, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot.\n\nIn [Mark 3:16–19](../mrk/03/16.md):\n\nSimon (Peter), James son of Zebedee, John son of Zebedee, Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.\n\nIn [Luke 6:14](../luk/06/14.md):\n\nSimon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the Zealot, Judas son of James, and Judas Iscariot.\n\nThese lists do not always follow the same order or use the same names for the disciples. In that culture, people often had two or three names. For example, it is likely that that Thaddaeus was also named Judas or Jude. So, do not harmonize these lists by using the same sequence or names in each case. You should translate Mark’s list as Mark presents it.\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 3, 4, 5, 13, 20, 31, 32, 33, and 34. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 3:1 bm6z rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” 3:1 mjfa rc://*/ta/man/translate/figs-explicit πάλιν εἰς συναγωγήν 1 Here Mark implies that this is a **synagogue** that Jesus has already visited, most likely the one in Capernaum (see [1:21](../01/21.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “again into the synagogue in Capernaum” 3:1 rn8y rc://*/ta/man/translate/writing-participants ἦν ἐκεῖ ἄνθρωπος, ἐξηραμμένην ἔχων τὴν χεῖρα 1 Here Mark introduces a **man** with **a withered hand** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a certain man was in the synagogue, and he had a withered hand” @@ -480,7 +480,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 3:35 wmif rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation concerning why Jesus can call the people who are sitting around him his mother and brothers. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “I say that because” 3:35 dr45 rc://*/ta/man/translate/figs-abstractnouns τὸ θέλημα τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “what God desires” 3:35 yr9i rc://*/ta/man/translate/figs-metaphor οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν 1 Here Jesus speaks of everyone who does God’s will as if they were his **brother and sister and mother**. He means that he considers them to be part of his family. Express the idea as you did in the previous verse ([3:34](../03/34.md)). Alternate translation: “I call this one my brother and sister and mother” or “this is a person whom I love as if he or she were my brother and sister and mother”\n -4:intro f5ua 0 # Mark 4 General Notes\n\n## Structure and Formatting\n\nMark 4:3–10 forms one parable. The parable is explained in 4:14–23.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 4:12, words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Parables\n\nThe parables were short stories that Jesus told so that people would easily understand the lesson he was trying to teach them. He also told the stories so that those who did not want to believe in him would not understand the truth.\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 13, 35, 36, 37 and 38. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) +4:intro f5ua 0 # Mark 4 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Becoming more popular among the people (3:7–5:43)\n * The parable of the sower (4:1–9)\n * Jesus explains the parable of the sower (4:10–20)\n * Jesus teaches about secrets and knowledge (4:21–25)\n * The parable of the seeds growing by themselves (4:26–29)\n * The parable of the mustard seed (4:30–32)\n * Summary statement (4:33–34)\n * Jesus calms a storm (4:35–41)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:12](../04/12.md), which is a quotation from [Isaiah 6:9–10](../isa/06/09.md).\n\n## Special Concepts in this Chapter\n\n### Farming\n\nJesus refers to several different farming practices in this chapter. In his culture, farmers often threw seeds over their fields, a process called sowing. After throwing the seeds, they would use a tool called a plow to cover the seeds with dirt. Then, they would water and take care of the seeds until they sprouted and grew. Finally, when the plants produced grain or other kinds of crops, they would cut down the plants, separate the edible parts from the inedible parts, and store the edible parts in a safe place. See the notes on the verses in which Jesus discusses farming practices for specific information and translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Parables\n\nThroughout this chapter, Jesus uses several parables to teach the crowds and his disciples. Each parable is a short story that includes a specific lesson. Jesus uses parables to teach so that people who already know his message will learn more but people who do not know his message will not learn anything (see [4:11–12](../04/11.md)). Jesus explains one of the parables, but he does not explain any of the others. Possible explanations for each parable are included below, but only for help in translation. Your translation should not directly explain the meaning of any parable more than Jesus does. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n* The parable of the sower—In [4:3–9](../04/03.md), Jesus tells a story about a man who sows seed and about what happens to the seed. Jesus explains this parable in [4:14–20](../04/14.md). Even with this explanation, Christians debate who the sower is, what the seed represents, and what the different areas in the field represent. The sower could be Jesus himself, God, or anyone who preaches the gospel. The seed could be the gospel or the person who hears the gospel. The different areas in the field could be regions or areas where people hear the gospel, different kinds of people, or different ways of responding to the gospel. Most likely, the seed and the area in the field together describe what happens when people respond to the gospel in these four ways.\n\n* The parable of the seeds growing by themselves—In [4:26–29](../04/26.md), Jesus tells a story about a farmer who sows seed. The seed sprouts, grows, and produces a crop all by itself, and the farmer does not know how it happens. However, when the crop is ready, he harvests it. Most likely, Jesus is describing how God’s kingdom grows and expands, even without help from people. By the time God judges everyone, which is like a harvest, the kingdom will be very large and productive, even though people do not always know how that happens.\n\n* The parable of the mustard seed—In [4:30–32](../04/30.md), Jesus tells a story about how a very small seed (a mustard seed) grows into a very large plant. Most likely, he is describing how his group of followers was very small but will eventually become very large. Jesus mentions that birds nest in the shadow of this large plant. Some people think that Jesus is referring to passages like [Ezekiel 17:23](../ezk/17/23.md), which could suggest that the birds represent Gentiles who become part of God’s kingdom. Others think that the detail about the birds simply illustrates how large the plant is. If possible, your translation should allow for all of these interpretations.\n\n### Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in teaching that Jesus gives to his disciples and to the crowds. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 13, 35, 36, 37 and 38. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 4:1 q0xe rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” or “One day,” 4:1 cqq0 rc://*/ta/man/translate/figs-hyperbole ὄχλος πλεῖστος 1 Mark says **the largest crowd** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “a huge crowd” or “an enormous crowd” 4:1 ufxn rc://*/ta/man/translate/figs-activepassive συνάγεται πρὸς αὐτὸν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gathered to him” or “came to listen to him” @@ -541,54 +541,143 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 4:12 g14p rc://*/ta/man/translate/figs-activepassive ἀφεθῇ αὐτοῖς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “they might receive forgiveness” or “God might give them forgiveness” 4:13 qtuo rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 4:13 fs1v rc://*/ta/man/translate/figs-rquestion οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε? 1 Jesus is using the question form to rebuke and teach his disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You do not understand this parable. Because of that, you will not understand all the parables.” or “If you do not understand this parable, you cannot understand all the parables!” -4:14 m72p rc://*/ta/man/translate/figs-metaphor ὁ σπείρων τὸν λόγον σπείρει 1 If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express Mark’s meaning plainly. Alternative translation, “The one sowing the seed represents a person who proclaims God’s message to others” -4:14 rp6h rc://*/ta/man/translate/figs-explicit τὸν λόγον σπείρει 1 Here, **the word** means the message which Jesus was proclaiming. If it would be helpful in your language, you could say that explicitly. Alternate translation: “sows the message which Jesus was proclaiming” or “sows the gospel message” -4:14 xdaj rc://*/ta/man/translate/figs-metaphor ὁ σπείρων τὸν λόγον σπείρει 1 Here, sowing **the word** means teaching Jesus’ words to others. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express Mark’s meaning plainly. Alternate translation: “The sower teaches people God’s message” -4:15 p68u rc://*/ta/man/translate/figs-metaphor οὗτοι δέ εἰσιν οἱ παρὰ τὴν ὁδὸν 1 If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “Some people represent the instance when the seeds fell along the path” -4:15 gcuh rc://*/ta/man/translate/figs-genericnoun οὗτοι 1 The word **these** is a generic noun for people. If it would be helpful in your language, use a more natural phrase. Alternate translation: “certain people” -4:16 ty3q rc://*/ta/man/translate/figs-metaphor καὶ οὗτοί εἰσιν ὁμοίως οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι 1 If it would be helpful in your language, you could express the meaning plainly. Alternative translation, “And in a similar way, some people represent the seeds which the farmer sowed upon the rocky soil” -4:16 d7ep rc://*/ta/man/translate/figs-genericnoun οὗτοί 1 See the note on **these** in the previous verse. -4:16 gdq7 rc://*/ta/man/translate/figs-activepassive οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι 1 If it would be more natural in your language, you could say this with an active form or in another way that is natural in your language. Alternate translation: “the ones which the sower sowed on the rocky soil” -4:17 p5fr rc://*/ta/man/translate/figs-metaphor οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς 1 This is a comparison to young plants that have very shallow roots. This metaphor means that the people were first excited when they received the word, but they were not strongly devoted to it. If your readers would not understand what **they have no root in themselves** means, you could use an equivalent metaphor from your culture. Alternatively, you could express Mark’s meaning plainly. Alternate translation: “they did not allow the word to transform their lives” -4:17 s5mh rc://*/ta/man/translate/figs-hyperbole οὐκ & ῥίζαν 1 They have **no root** in themselves is an exaggeration to emphasize how small the roots were. If it would be helpful in your language, you could use an equivalent expression from your language. -4:17 t21w rc://*/ta/man/translate/figs-idiom σκανδαλίζονται 1 The phrase **they are caused to stumble** is an idiom which means to stop believing. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “they no longer believe in God’s message” -4:18 uu9b rc://*/ta/man/translate/figs-metaphor ἄλλοι εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι 1 If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “some people represent the seeds which the farmer sowed among the thorny plants” -4:18 wlab rc://*/ta/man/translate/figs-genericnoun ἄλλοι 1 See note about **others** on [4:15](../04/15.md) -4:19 wa3k αἱ μέριμναι τοῦ αἰῶνος 1 Alternate translation: “the cares in this life” or “the concerns about this present life” -4:19 s7s7 rc://*/ta/man/translate/figs-metaphor εἰσπορευόμεναι, συνπνίγουσιν τὸν λόγον 1 Jesus uses the metaphor **choke** to depict what these peoples’ desires do to them. Similarly to how a thorny plant can choke a young plant, worldly desire choke faith. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “did not allow the faith to grow” -4:19 f4ip rc://*/ta/man/translate/figs-metaphor ἄκαρπος γίνεται 1 Here, **unfruitful** means that God’s word in this person will not produce the desired results. In the Bible, a person who produces good works is spoken of as “fruitful” and a person who does not produce good works is spoken of as “unfruitful.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the person does not do good works, showing that they follow Jesus” -4:20 axh1 rc://*/ta/man/translate/figs-metaphor ἐκεῖνοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες 1 If it would be helpful in your language, you could express the meaning of this metaphor plainly. Alternative translation: “those people represent the seeds which the farmer sowed upon the good soil” -4:20 d3r7 rc://*/ta/man/translate/figs-ellipsis ἓν τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν 1 This refers to the grain that the plants produce. Alternate translation: “some produce 30 grains, some produce 60 grains, and some produce 100 grains” or “some produce 30 times the grain that was sown, some produce 60 times the grain that was sown, and some produce 100 times the grain that was sown” -4:20 tdwj rc://*/ta/man/translate/translate-numbers τριάκοντα & ἑξήκοντα & ἑκατόν 1 If it would be helpful in your language, you could state the numbers as text. Alternate translation: “thirty … sixty … a hundred” -4:21 zzw7 αὐτοῖς 1 Here, **to them** refers back to the Twelve and others around Jesus in verse [10](../mrk/04/10.md). Alternate translation: “to the Twelve and others with him” -4:21 nn7e rc://*/ta/man/translate/figs-rquestion μήτι ἔρχεται ὁ λύχνος ἵνα ὑπὸ τὸν μόδιον τεθῇ, ἢ ὑπὸ τὴν κλίνην? 1 Jesus is using a rhetorical question here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You certainly do not bring a light inside the house to put it under a basket or under a bed!” -4:21 dkq7 rc://*/ta/man/translate/figs-doublet ἵνα ὑπὸ τὸν μόδιον τεθῇ, ἢ ὑπὸ τὴν κλίνην 1 Mark mentions two household items here for the sake of emphasis. If your language does not use repetition in this way, you can combine these phrases, as modeled by the UST -4:22 y5kn rc://*/ta/man/translate/figs-litotes οὐ γάρ ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 If it would be helpful in your language, you could state this in positive form. Alternate translation: “For everything that is hidden will be made known, and everything that is secret will come out into the open” -4:22 kc6k rc://*/ta/man/translate/figs-parallelism οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 These two phrases, **nothing is hidden** and **nothing secret has happened**, both have the same meaning. Jesus is emphasizing that everything that is secret will be made known. If saying the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “Absolutely everything that is hidden will be revealed!” -4:23 k1a8 εἴ τις ἔχει ὦτα ἀκούειν, ἀκουέτω 1 See how you translated this in [4:9](../04/09.md) -4:24 r2r1 ἔλεγεν αὐτοῖς 1 See how you translated this phrase in [4:21](../04/21.md) -4:24 zis1 rc://*/ta/man/translate/figs-metaphor ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν 1 This is a metaphor in which Jesus speaks of “understanding” as if it were “measuring.” If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternately, you could express Mark’s meaning plainly. Alternate translation: “The one who thinks carefully about the things I have said, God will allow him to understand” -4:24 c4xp rc://*/ta/man/translate/figs-activepassive μετρηθήσεται ὑμῖν, καὶ προστεθήσεται ὑμῖν 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “God will measure that amount for you, and he will add even more to you” -4:25 i24l rc://*/ta/man/translate/figs-activepassive δοθήσεται αὐτῷ & ἀρθήσεται ἀπ’ αὐτο 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “to him God will give more … from him God will take away” -4:26 n1mq rc://*/ta/man/translate/figs-parables οὕτως ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ 1 # Connecting Statement:\n\nHere, Jesus tells his listeners a parable to explain **the kingdom of God**. -4:26 r5n7 rc://*/ta/man/translate/figs-simile ἡ Βασιλεία τοῦ Θεοῦ: ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς 1 Jesus begins a parable that continues through verse 29. In this parable, he compares the **kingdom of God** to a man who **throws the seed** on the ground. If it would be helpful in your language, you could use an equivalent comparison or express the meaning of **throws the seed** plainly. Alternate translation: “the kingdom of God: just as a farmer plants seed by scattering it over his field” -4:26 htar rc://*/ta/man/translate/figs-genericnoun ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς 1 The word **man** is not speaking of any specific person but any people who scatter seed. If it would be helpful in your language, use a more natural phrase. Alternate translation: “As a farmer scatters seed upon the ground” -4:28 cew8 rc://*/ta/man/translate/grammar-connect-time-sequential πρῶτον χόρτον, εἶτα στάχυν, εἶτα πλήρης σῖτον ἐν τῷ στάχυϊ 1 These words show that this happened one after another. Make sure that this is clear to your audience in your translation. Alternate translation: “First the stalks appeared. After this the heads appeared. Finally, the mature grain in the heads appeared” -4:29 ah9d rc://*/ta/man/translate/figs-metonymy εὐθὺς ἀποστέλλει τὸ δρέπανον 1 Here, **the sickle** is a metonym that stands for the farmer or the people whom the farmer sends out to harvest the grain. If it would be helpful in your language, you could indicate that explicitly in your translation. Alternate translation: “he immediately goes into the field with a sickle to harvest the grain” or “he immediately sends people with sickles into the field to harvest the grain” -4:29 yd1d δρέπανον 1 A **sickle** is a handle with a curved blade or a sharp hook used to cut tall crops down to the ground to be harvested. If it would be helpful in your language, use a tool that is used to do this job in your culture. -4:29 hx6v rc://*/ta/man/translate/figs-idiom ὅτι παρέστηκεν ὁ θερισμός 1 Here, the phrase **the harvest has come** is an idiom for the grain being ripe for harvest. Alternate translation: “because it was time for the farmers to harvest the grain” -4:30 ivk2 rc://*/ta/man/translate/figs-rquestion πῶς ὁμοιώσωμεν τὴν Βασιλείαν τοῦ Θεοῦ, ἢ ἐν τίνι αὐτὴν παραβολῇ θῶμεν? 1 Jesus asked this question to cause his hearers to get the listeners attention, as he was about to speak another parable about **the kingdom of God**. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “With this parable I can explain what the kingdom of God is like.” -4:31 w4l5 rc://*/ta/man/translate/figs-activepassive ὅταν σπαρῇ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “when someone sows it” or “when someone plants it” -4:32 x1xh rc://*/ta/man/translate/figs-personification καὶ ποιεῖ κλάδους μεγάλους 1 The mustard tree is described as causing its **branches** to grow **large**. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “with large branches” -4:33 y7i2 rc://*/ta/man/translate/writing-endofstory καὶ τοιαύταις παραβολαῖς πολλαῖς, ἐλάλει αὐτοῖς τὸν λόγον, καθὼς ἠδύναντο ἀκούειν 1 This verse marks the end of this section of Jesus’ parables. Use the natural form in your language for expressing the conclusion of a story. -4:34 oo4t rc://*/ta/man/translate/figs-litotes χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς 1 Mark uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you can express the meaning positively. -4:34 gp99 rc://*/ta/man/translate/figs-hyperbole ἐπέλυεν πάντα 1 Here, **everything** does not actually mean everything, but rather, all of his parables which he had spoken. If it would be helpful in your language, you could state this clearly. Alternate translation: “he explained all his parables” -4:38 b4xb rc://*/ta/man/translate/figs-rquestion οὐ μέλει σοι ὅτι ἀπολλύμεθα? 1 The disciples asked this question to convey their fear. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you need to pay attention to what is happening; we are all about to die!” -4:38 phc3 Διδάσκαλε 1 **Teacher** is a respectful title. If it would be helpful in your language, you could translate it with an equivalent term that your language and culture would use. -4:38 qtb3 rc://*/ta/man/translate/figs-exclusive ἀπολλύμεθα 1 The word **we** includes the disciples and Jesus. -4:39 yym6 rc://*/ta/man/translate/figs-doublet σιώπα, πεφίμωσο 1 These two phrases are similar and used to emphasize what Jesus wanted **the wind** and **the sea** to do. If your language does not use repetition in this way, you can combine these phrases. Alternate translation: “Be calm!” -4:40 w5n4 rc://*/ta/man/translate/figs-rquestion τί δειλοί ἐστε? οὔπω ἔχετε πίστιν? 1 Jesus asks these questions to make his disciples consider why they are **afraid** when he is with them. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You should not be afraid. You need to have more faith!” -4:41 u8e1 rc://*/ta/man/translate/figs-rquestion τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ? 1 The disciples ask this question in amazement at what Jesus did. This question can be written as a statement. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “This man is not like ordinary men; even the wind and the sea obey him!” +4:14 m72p rc://*/ta/man/translate/figs-metaphor ὁ σπείρων τὸν λόγον σπείρει 1 Here Jesus speaks about what **the word** as if it were what the **sower sows** in the parable. If it would be helpful in your language, you could express the idea in simile form. Alternative translation: “what the sower sows is like the word” +4:14 xdaj rc://*/ta/man/translate/figs-explicit τὸν λόγον σπείρει 1 See how you translated “sow” in [4:4](../04/04.md). Alternate translation: “throws the word like seeds over the ground” or “scatters the word like seeds over the field” +4:14 rp6h rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +4:15 j8ir rc://*/ta/man/translate/grammar-connect-words-phrases δέ 1 Here, the word **Now** introduces the next thing that Jesus wants to say. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,” +4:15 p68u rc://*/ta/man/translate/figs-metaphor οὗτοι & εἰσιν οἱ παρὰ τὴν ὁδὸν 1 Here Jesus speaks about what happens to these people as if it were what happened in the parable when the seeds were sown **beside the road**. If it would be helpful in your language, you could express the idea in simile form. Alternative translation: “what happens to some people is like what happened to the seeds that were sown beside the road” +4:15 jzok rc://*/ta/man/translate/figs-activepassive σπείρεται ὁ λόγος & τὸν ἐσπαρμένον 1 If your language does not use this passive form, you could express the ideas in active form or in another way that is natural in your language. If you need to say who did the actions, you could use an indefinite subject. Alternate translation: “someone is sowing the word … that someone sowed” +4:15 xea4 rc://*/ta/man/translate/figs-metonymy ὁ λόγος & τὸν λόγον 1 Just as in [4:14](../04/14.md), Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel … the gospel” +4:15 gcuh rc://*/ta/man/translate/figs-metaphor εὐθὺς ἔρχεται ὁ Σατανᾶς, καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον εἰς αὐτούς 1 Here Jesus speaks about the gospel as if it were seeds that had been **sown in** people. He speaks of **Satan** as if he were a bird that swoops down and **takes away** the seeds. Since these figures of speech connect to the parable that Jesus told, if possible you should preserve them or express the ideas in simile form. Alternate translation: “Satan immediately comes like a bird and takes away the word, which had been sown like seeds in them” +4:16 jm75 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ & ὁμοίως 1 Here, the phrase **And similarly** indicates that Jesus is about to describe what happens to other people and that what happens is similar to what happened to the people he described in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a similar event or experience. Alternate translation: “Likewise” or “In a similar way” +4:16 ty3q rc://*/ta/man/translate/figs-simile οὗτοί εἰσιν & οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι; οἳ 1 Here Jesus speaks about what happens to these people as if it were what happened in the parable when the seeds were **sown on the rocky ground**. If it would be helpful in your language, you could express the idea in simile form. Alternate translation: “what happened to the seeds having been sown on the rocky ground is like what happens to those who” +4:16 d7ep rc://*/ta/man/translate/figs-activepassive σπειρόμενοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the farmer who was sowing seed. Alternate translation: “whom the farmer sowed” +4:16 l3oe rc://*/ta/man/translate/figs-explicit τὰ πετρώδη 1 Here, just as in [4:5](../04/05.md), Jesus refers to an area that has a thin layer of soil on top of a layer of rocks. Express the idea as you did in that verse. Alternate translation: “a thin layer of soil on top of rocks” or “a rocky area” +4:16 gdq7 rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Just as in [4:14](../04/14.md), Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +4:16 fcfj rc://*/ta/man/translate/figs-abstractnouns μετὰ χαρᾶς 1 If your language does not use an abstract noun for the idea of **joy**, you could express the same idea in another way. Alternate translation: “joyfully” +4:17 s057 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **and** introduces what happens to these people in contrast with how they at first received the good news. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but” +4:17 p5fr rc://*/ta/man/translate/figs-metaphor οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς, ἀλλὰ πρόσκαιροί εἰσιν 1 Here Jesus speaks about these people as if they were the plants in the parable that had **no root** and were only **temporary** since they withered when the sun rose. Since this figure of speech connects to the parable that Jesus told, if possible you should preserve it or express the ideas in simile form. Alternate translation: “they are like plants with no roots that do not live for long”\n +4:17 s5mh rc://*/ta/man/translate/figs-hyperbole οὐκ & ῥίζαν 1 Here, just as in [4:6](../04/06.md), Jesus says **no root** as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “almost no root” or “very small roots” +4:17 mwg2 rc://*/ta/man/translate/figs-abstractnouns γενομένης θλίψεως ἢ διωγμοῦ 1 If your language does not use an abstract nouns for the ideas of **tribulation** and **persecution**, you could express the same ideas in another way. Alternate translation: “when they are afflicted or persecuted” +4:17 hqvw rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Just as in [4:14](../04/14.md), Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +4:17 cazb rc://*/ta/man/translate/figs-activepassive σκανδαλίζονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they stumble”\n +4:17 t21w rc://*/ta/man/translate/figs-metaphor σκανδαλίζονται 1 Here, Jesus speaks of ceasing to believe the gospel as if it were stumbling. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the stop believing” or “they cease to trust the good news”\n +4:18 uu9b rc://*/ta/man/translate/figs-metaphor ἄλλοι εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι 1 Here Jesus speaks about what happens to these people as if it were what happened in the parable when the seeds were sown **into the thorns**. If it would be helpful in your language, you could express the idea in simile form. Alternative translation: “what happened to the seeds having been sown into the thorns is like what happens to others” +4:18 wlab rc://*/ta/man/translate/figs-activepassive σπειρόμενοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the farmer who was sowing seed. Alternate translation: “whom the farmer sowed” +4:18 o3pb rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Just as in [4:14](../04/14.md), Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +4:19 glok rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **and** introduces what happens to these people in contrast with how they received the good news. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but” +4:19 wa3k rc://*/ta/man/translate/figs-abstractnouns αἱ μέριμναι τοῦ αἰῶνος, καὶ ἡ ἀπάτη τοῦ πλούτου, καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι 1 If your language does not use abstract nouns for the ideas of **worries**, **deceitfulness**, and **desires**, you could express the same ideas in another way. Alternate translation: “they worry about this age and are deceived by riches and desire other things. These things” +4:19 r7ez rc://*/ta/man/translate/figs-possession αἱ μέριμναι τοῦ αἰῶνος 1 Here, Jesus is using the possessive form to describe **worries** that are related to **this age**. In other words, the **worries** are about things and problems that exist in **this age** or world. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the worries about things in this age” or “the worries about what happens in this age” +4:19 k04f rc://*/ta/man/translate/figs-possession ἡ ἀπάτη τοῦ πλούτου 1 Here, Jesus is using the possessive form to describe **riches** that are characterized by **deceitfulness**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “deceitful riches” or “riches that deceive” +4:19 g1v0 rc://*/ta/man/translate/figs-personification εἰσπορευόμεναι 1 Here Jesus speaks as if **the worries of the age and the deceitfulness of riches and the desires concerning other things** were people who could be **entering in** a place. He means that these things begin to be part of these people’s lives. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “which these people start to experience” or “which characterize these people’s lives” +4:19 s7s7 rc://*/ta/man/translate/figs-metaphor συνπνίγουσιν τὸν λόγον καὶ ἄκαρπος γίνεται 1 Here Jesus continues to speak about what happens to these people as if it were what happened in the parable when the seeds were sown into the thorns. If it would be helpful in your language, you could express the idea in simile form. Alternate translation: “prevent the word from being effective, just as the thorns choked the seeds and made them unfruitful” +4:19 zg3c rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Just as in [4:14](../04/14.md), Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +4:20 axh1 rc://*/ta/man/translate/figs-metaphor ἐκεῖνοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες; οἵτινες ἀκούουσιν τὸν λόγον καὶ παραδέχονται καὶ καρποφοροῦσιν, ἓν τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν 1 Here Jesus speaks about what happens to this person as if it were what happened in the parable when the seeds were sown **on the good soil** and produced crops of various sizes. If it would be helpful in your language, you could express the idea in simile form. Alternative translation: “what happened to the seeds sown on the good soil is like what happens to the one hearing the word and receiving it. That person will be like a seed that bears fruit—one, 30, and one, 60, and one, 100”\n +4:20 tdwj rc://*/ta/man/translate/figs-activepassive σπαρέντες 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the farmer who was sowing seed. Alternate translation: “whom the farmer sowed” +4:20 cxfw rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Just as in [4:14](../04/14.md), Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +4:20 xbq0 rc://*/ta/man/translate/grammar-collectivenouns καρποφοροῦσιν 1 Here, the word **fruit** is singular in form, but it refers to many fruits as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “bear fruits” +4:20 pwiw rc://*/ta/man/translate/figs-explicit ἓν τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν 1 Here Jesus means that each of the plants produced either 30, 60, or 100 new seeds. Jesus does not mean that there were only three plants. Scholars estimate that these numbers of seeds are very good in Jesus’ time period, although not impossible or unheard of. If it would be helpful in your language, you could make those ideas more explicit. See how you expressed the idea in [4:8](../04/08.md). Alternate translation: “some producing 30 seeds, and some producing 60 seeds, and some producing 100 seeds” +4:20 d3r7 rc://*/ta/man/translate/figs-ellipsis ἓν τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “one was bearing 30, and one was bearing 60, and one was bearing 100” +4:20 a9yb rc://*/ta/man/translate/figs-nominaladj ἓν τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν 1 Jesus is using the number **one** as a noun to mean one of the plants. Your language may use numbers in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “one plant, 30, and one plant, 60, and one plant, 100” +4:21 enzz rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** could refer to: (1) all the people who were nearby, including both the disciples and the crowds. Alternate translation: “to the disciples and the crowds” or “everyone who was with him” (2) just the disciples. Alternate translation: “to the disciples” +4:21 nn7e rc://*/ta/man/translate/figs-rquestion μήτι ἔρχεται ὁ λύχνος ἵνα ὑπὸ τὸν μόδιον τεθῇ, ἢ ὑπὸ τὴν κλίνην? οὐχ ἵνα ἐπὶ τὴν λυχνίαν τεθῇ? 1 Jesus is using the question form to teach his disciples. If you would not use the question form for this purpose in your language, you could translate these as statements or exclamations. Alternate translation: “The lamp does not come so that it might be put under a basket or under the bed but so that it might be put on the lampstand.” or “The lamp certainly does not come so that it might be put under a basket or under the bed! No, it comes so that it might be put on the lampstand!” +4:21 l79p rc://*/ta/man/translate/figs-genericnoun μήτι ἔρχεται ὁ λύχνος ἵνα ὑπὸ τὸν μόδιον τεθῇ, ἢ ὑπὸ τὴν κλίνην? οὐχ ἵνα ἐπὶ τὴν λυχνίαν τεθῇ 1 The words **The lamp**, **the basket**, **the bed**, and **the lampstand** represent lamps, baskets, beds, and lampstands in general, not one particular lamp, basket, bed, or lampstand. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “Lamps do not come so that they might be put under baskets or under beds, do they? Is it not so that they might be put on lampstands” +4:21 zzw7 rc://*/ta/man/translate/figs-personification μήτι ἔρχεται ὁ λύχνος 1 Here Jesus speaks as if the **lamp** were a person who could **come**. He means that someone lights the lamp and brings it into a house. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “The lamp is not lit … is it” or “The lamp is not brought into a house … is it” +4:21 dkq7 rc://*/ta/man/translate/figs-activepassive τεθῇ & οὐχ ἵνα & τεθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “someone might put it … Is it not so that someone might put it” +4:21 u7lq rc://*/ta/man/translate/translate-unknown ὑπὸ τὸν μόδιον 1 A **basket** is a large circular container that stores food or other items. If someone put a lamp under this kind of container, it would completely hide the light from the lamp. If your readers would not be familiar with this type of container, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “in a box” or “under a container that hides its light” +4:21 y7f9 rc://*/ta/man/translate/translate-unknown ὑπὸ τὴν κλίνην 1 A **bed** is a piece of furniture that people would lie on when they were eating or sleeping. Most likely, this kind of **bed** had short legs that raised it off the floor. If someone put a lamp under this kind of furniture, it would hide the light from the lamp. If your readers would not be familiar with this type of container, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “under a couch” or “under furniture” +4:21 gc4s rc://*/ta/man/translate/figs-explicit ἐπὶ τὴν λυχνίαν 1 Here Jesus implies that the lamp can illuminate a large area when it is on a **lampstand**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “on the lampstand to that it illuminates the whole room” or “on the lampstand where it lights up the area” +4:22 pjxi rc://*/ta/man/translate/grammar-connect-words-phrases γάρ 1 Here, the word **For** introduces an explanation of the illustration that Jesus gave in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “As you can see,” or “And so,” +4:22 ov23 rc://*/ta/man/translate/writing-proverbs οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 Here, Jesus uses or invents a proverb in order to teach that things that are **hidden** or **secret** only in order that they might **be revealed** or **come into visibility**. Translate this proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “things are not hidden except so that they might be revealed. Things have not become secret except so that they might come into visibility”\n +4:22 kc6k rc://*/ta/man/translate/figs-parallelism οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 These these two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word other than and in order to show that the second phrase is repeating the first one, not saying something additional. Alternatively, you could combine the two clauses into one. Alternate translation: “it is not hidden except so that it might be revealed; yes, it has not become secret except so that it might come into visibility” or “it is not hidden except so that it will come into visibility” +4:22 y5kn rc://*/ta/man/translate/grammar-connect-exceptions οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 If, in your language, it would appear that Jesus was making statements here and then contradicting them, you could reword this sentence to avoid using exception clauses. Alternate translation: “it is only hidden so that it might be revealed, and it has only become secret so that it might come into visibility” +4:22 hou4 rc://*/ta/man/translate/figs-activepassive οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 If your language does not use this passive form, you could express the ideas in active form or in another way that is natural in your language. If you need to say who did the actions, you could: (1) use indefinite subjects. Alternate translation: “they do not hide it except so that they might reveal it, nor do they make it secret except so that they might bring it into visibility” (2) indicate that God did them. Alternate translation: “God has not hidden it except so that he might reveal it, nor has he made it secret except so that he might bring it into visibility” +4:22 x0dp rc://*/ta/man/translate/writing-pronouns οὐ & ἐστιν & οὐδὲ ἐγένετο 1 The pronoun **it** in both places refers generally to any thing. Jesus may more specifically have in mind the meaning of his preaching or the kingdom of God. However, since Jesus uses a general proverb form, if possible you also should use a general form that could refer to many things. Alternate translation: “nothing is … nothing has become” or “something is not … nor has something become” +4:22 h8pk rc://*/ta/man/translate/figs-abstractnouns ἔλθῃ εἰς φανερόν 1 If your language does not use an abstract noun for the idea of **visibility**, you could express the same idea in another way. Alternate translation: “it might become visible” +4:22 qzfx rc://*/ta/man/translate/figs-idiom ἔλθῃ εἰς φανερόν 1 Here, the phrase **it will come into visibility** means that something will be revealed or become known. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “it will be known” +4:23 k1a8 εἴ τις ἔχει ὦτα ἀκούειν, ἀκουέτω 1 See how you translated the similar sentence in [4:9](../04/09.md). +4:24 r2r1 rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 Here, just as in [4:21](../04/21.md), the pronoun **them** could refer to: (1) all the people who were nearby, including both the disciples and the crowds. Alternate translation: “to the disciples and the crowds” or “everyone who was with him” (2) just the disciples. Alternate translation: “to the disciples” +4:24 d1bs rc://*/ta/man/translate/figs-metaphor βλέπετε 1 Here Jesus speaks as if people who **Watch** things that they **hear**. He means that they need to pay attention to what they **hear**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Pay attention to” +4:24 en93 rc://*/ta/man/translate/writing-proverbs ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν, καὶ προστεθήσεται ὑμῖν 1 Here, Jesus uses or invents a proverb. He could be using it to teach: (1) that people learn and understand only whatever they chose to listen carefully to. Alternate translation: “Whatever you pay attention to is what you will learn and know” or “How you listen shows what you will know and understand” (2) that people eventually experience for themselves how they have treated other people. Alternate translation: “what you give to others is what you will get and acquire in return” or “what you do to others will be done to you” +4:24 zis1 rc://*/ta/man/translate/figs-abstractnouns ἐν ᾧ μέτρῳ μετρεῖτε 1 If your language does not use an abstract noun for the idea of **measure**, you could express the same idea in another way. Alternate translation: “In the manner that you measure” +4:24 c4xp rc://*/ta/man/translate/figs-activepassive μετρηθήσεται ὑμῖν, καὶ προστεθήσεται ὑμῖν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will measure it to you, and he will add it to you” +4:24 lqor rc://*/ta/man/translate/writing-pronouns μετρηθήσεται ὑμῖν, καὶ προστεθήσεται ὑμῖν 1 In both places, the word **it** refers to what **you measure**. Jesus is speaking in general about anything that people **measure**, so you should avoid making the phrase specific. Alternate translation: “the same thing will be measured to you, and it will be added to you” or “that very thing will be measured to you, and it will be added to you” +4:24 sbmk rc://*/ta/man/translate/figs-idiom προστεθήσεται ὑμῖν 1 Here Jesus uses the phrase **will be added to you** to indicate that God will give all what is **measured**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “it will be given to you” +4:25 xmeh rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of what Jesus said in the previous verse about paying careful attention to what one hears. If it would be helpful in your language, you could use a word or phrase that introduces this kind of explanation, or you could leave **For** untranslated. Alternate translation: “Here is what I mean:” or “To put it another way,” +4:25 nkth rc://*/ta/man/translate/writing-proverbs ὃς & ἔχει, δοθήσεται αὐτῷ; καὶ ὃς οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ’ αὐτοῦ 1 Here, Jesus uses or invents a proverb in order to teach that people who have something usually gain more of it, while people who have very little usually lose everything. Translate this proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “people who have things receive more, and people who do not have things lose what they used to have” +4:25 arv6 rc://*/ta/man/translate/figs-explicit ὃς & ἔχει, δοθήσεται αὐτῷ; καὶ ὃς οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ’ αὐτοῦ 1 Here Jesus implies that what the person has or does not have is knowledge or understanding about the good news that Jesus proclaims. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he who has understanding, it will be given to him, and he who does not have understanding, even what he has will be taken away from him” or “he who has knowledge about the gospel, more will be given to him, and he who does not have knowledge about the gospel, even what knowledge he has will be taken away from him” +4:25 i24l rc://*/ta/man/translate/figs-activepassive δοθήσεται & ἀρθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will give … God will take away” +4:25 jfog rc://*/ta/man/translate/figs-gendernotations ὃς & αὐτῷ & ὃς οὐκ ἔχει & ἔχει & αὐτοῦ 1 Although the terms **he** and **him** are masculine in this verse, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use phrases that make this clear. Alternate translation: “the person who … to that person … the person who does not have … that person … him or her” +4:25 oceg rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **and** introduces a person **who does not have** in contrast to the person **who has**. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but” +4:25 emrz rc://*/ta/man/translate/figs-hyperbole ὃς οὐκ ἔχει 1 Jesus says **he who does not have** here as a generalization for emphasis. It is clear in the second half of the sentence that the person did have something. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “he who has almost nothing” or “he who does not have much” +4:26 n1mq rc://*/ta/man/translate/figs-parables οὕτως ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ: ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς 1 To teach his audience, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to this story. Thus is the kingdom of God: As a man throws seed on the ground” +4:26 r5n7 rc://*/ta/man/translate/figs-simile οὕτως ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ: ὡς ἄνθρωπος 1 Jesus is saying that the **kingdom of God** is like **a man** who throws seed on the ground. The following verses will give further information about this comparison. If it would be helpful in your language, you could use a different form that introduces this kind of comparison. Alternate translation: “The kingdom of God is like a man who” +4:26 htar rc://*/ta/man/translate/figs-gendernotations ἄνθρωπος 1 Here and in the following verses, Jesus tells a story about a specific **man**. It is not important for the story whether the person is a man or a woman. If you have a form that refers to any person without identifying a gender, you could use it here. Otherwise, you could identify the person as a man, as the UST does. Alternate translation: “a person” +4:26 in2l rc://*/ta/man/translate/figs-explicit βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς 1 While there are many ways to sow or plant seeds, here Jesus is describing a practice in which a farmer pick sup handfuls of **seed** and **throws** them so that they are scattered all over the top of the soil. If it would be helpful in your language, you could explain what the **man** is doing. Alternate translation: “sows the seed on the earth” or “scatters the seeds over the field” +4:26 gd9b rc://*/ta/man/translate/grammar-collectivenouns τὸν σπόρον 1 Here, the word **seed** is singular in form, but it refers to many seeds as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “the seeds” +4:27 b0us rc://*/ta/man/translate/figs-idiom καθεύδῃ καὶ ἐγείρηται, νύκτα καὶ ἡμέραν 1 Here Jesus means that the farmer **sleeps** at **night** and **gets up** when it is **day**. This indicates that the farmer lives a normal life and does what he normally does over a period of many days. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “he sleeps at night and gets up in the morning each day” or “he lives a normal life over the next days” +4:27 dgym rc://*/ta/man/translate/grammar-collectivenouns ὁ σπόρος 1 See how you translated **the seed** in [4:26](../04/26.md). Alternate translation: “the seeds” +4:27 pul0 rc://*/ta/man/translate/figs-explicit ὡς 1 Here Jesus implies that the farmer does not understand the process by which **the seed sprouts and grows**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “how the seed does that” or “the way in which that happens” +4:27 yqr9 rc://*/ta/man/translate/figs-rpronouns αὐτός 1 Jesus uses the word **himself** to emphasize how significant it was that the farmer **does not know**. Use a way that is natural in your language to indicate this significance. Alternate translation: “he indeed” +4:28 b4xl rc://*/ta/man/translate/figs-personification ἡ γῆ καρποφορεῖ 1 Here, Jesus speaks of **The soil** as if it were a person who could produce **a crop**. He means that the plants grow out of the **soil** and produce **a crop**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “The crop grows from the soil” or “Each plant sprouts out of the soil to produce a crop” +4:28 dcwq rc://*/ta/man/translate/figs-idiom αὐτομάτη 1 Here, the phrase **of its own accord** indicates that the **soil** produced the crop without help or assistance from anyone. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “by itself” or “without any help” +4:28 cew8 rc://*/ta/man/translate/translate-unknown χόρτον 1 Here, the word **blade** refers to a leaf of the grain plant. This is the first part of the plant that comes up through the soil. If it would be helpful in your language, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a leaf” or “a sprout” +4:28 i7lq rc://*/ta/man/translate/translate-unknown στάχυν & τῷ στάχυϊ 1 The **head** is the topmost part of the grain plant. The **head** holds the **mature grain** or seeds of the plant, which are the parts that people eat. If it would be helpful in your language, you could state this more explicitly. Alternate translation: “the top of the grain plant … the top of the grain plant” or “the edible part of the grain plant … the edible part of the grain plant” +4:28 gesi πλήρης σῖτον 1 Alternate translation: “full-grown grain” or “grain that is ready to eat” +4:29 s2cf rc://*/ta/man/translate/grammar-collectivenouns παραδοῖ ὁ καρπός 1 Here, the word **fruit** is singular in form, but it refers to many fruits, or seeds of grain, as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “grain seeds hand over” +4:29 hepg rc://*/ta/man/translate/figs-idiom παραδοῖ ὁ καρπός 1 Here, the clause **the fruit hands over** means that the crop of grain is ripe and ready to be used for food. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the fruit is ripe” or “the fruit is ready” +4:29 hdp8 rc://*/ta/man/translate/grammar-connect-logic-result εὐθὺς ἀποστέλλει τὸ δρέπανον, ὅτι παρέστηκεν ὁ θερισμός 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “because the harvest has come, he immediately sends the sickle” +4:29 ah9d rc://*/ta/man/translate/figs-metonymy τὸ δρέπανον 1 Here, **the sickle** represents workers who use sickles to harvest the grain. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people with sickles” or “workers who use sickles to harvest the crop” +4:29 yd1d rc://*/ta/man/translate/translate-unknown δρέπανον 1 A **sickle** is a tool with a curved blade that agricultural workers use to cut down standing crops in order to harvest them. If your readers would not be familiar with what a sickle is, you could use a general expression. Alternate translation: “sharp harvesting tool” +4:29 hx6v rc://*/ta/man/translate/figs-idiom παρέστηκεν ὁ θερισμός 1 Here, the clause **the harvest has come** means that it is the right time for **the harvest** to begin. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “it is harvest time” or “it is the right time for the harvest” +4:30 ivk2 rc://*/ta/man/translate/figs-rquestion πῶς ὁμοιώσωμεν τὴν Βασιλείαν τοῦ Θεοῦ, ἢ ἐν τίνι αὐτὴν παραβολῇ θῶμεν? 1 Jesus is using the question form to introduce what he is about to teach. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “We will now compare the kingdom of God to something. We will put it in a parable.” +4:30 v30a rc://*/ta/man/translate/figs-exclusive πῶς ὁμοιώσωμεν τὴν Βασιλείαν τοῦ Θεοῦ, ἢ ἐν τίνι αὐτὴν παραβολῇ θῶμεν 1 By **we**, Jesus means himself and his audience, so use the inclusive form of that word in your translation if your language marks that distinction. Jesus uses this form because he wants his audience to be involved in thinking about how parables can help explain the kingdom of God. Alternate translation: “What would be a good comparison for us to use for the kingdom of God, or what parable could we use for it” +4:30 lj2f rc://*/ta/man/translate/grammar-connect-words-phrases ἢ 1 Here, the word **or** introduces another similar question. If it would be helpful in your language, you could use a word or phrase that introduces a related question, or you could leave **or** untranslated. Alternate translation: “and” or “or again,” +4:30 jduf rc://*/ta/man/translate/figs-metaphor ἐν τίνι αὐτὴν παραβολῇ θῶμεν 1 Here Jesus speaks as if **the kingdom of God** were an object that he could **put** in a **parable**, which he speaks about as if it were a container. He means that he can explain **the kingdom of God** by using a **parable**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “with what parable will we describe it” or “what parable can we use to explain it” +4:31 qvr0 rc://*/ta/man/translate/figs-parables ὡς κόκκῳ σινάπεως 1 To teach his audience, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to this story: It is like a mustard seed” +4:31 l8gh rc://*/ta/man/translate/translate-unknown κόκκῳ σινάπεως 1 A **mustard seed** is a very small seed that grows into a large plant. If your readers would not be familiar with this kind of seed, in your translation you could use the name of another seed like it, or you could use a general phrase. Alternate translation: “a very small seed” +4:31-32 dfkf rc://*/ta/man/translate/figs-explicitinfo ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς, μικρότερον ὂν πάντων τῶν σπερμάτων τῶν ἐπὶ τῆς γῆς & καὶ ὅταν σπαρῇ, ἀναβαίνει 1 Here Jesus repeats the clause **when it has been sown**. This was a natural way in his language to describe the seed and the action. If repeating this clause would be redundant in your language, you could rearrange the clauses and only include the repeated clause once. Alternate translation: “which, being the smallest of all the seeds on the earth, when it has been sown, grows” +4:31 w4l5 rc://*/ta/man/translate/figs-activepassive σπαρῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “a person has sown it” or “they have sown it” +4:31 jf5b rc://*/ta/man/translate/figs-hyperbole μικρότερον & πάντων τῶν σπερμάτων 1 Jesus says **smallest of all the seeds** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “one of the smallest seeds” or “smaller than most seeds” +4:32 osdk rc://*/ta/man/translate/figs-activepassive σπαρῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. See how you expressed the idea in [4:31](../04/31.md). Alternate translation: “a person has sown it” or “they have sown it” +4:32 p9nt rc://*/ta/man/translate/translate-unknown πάντων τῶν λαχάνων 1 The phrase **vegetable plants** refers to plants that people grow so that they can eat them or parts of them. If your readers would not be familiar with this type of plant, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “all the other plants that people grow to eat” or “all the plants that people have in their gardens” +4:32 x1xh ποιεῖ κλάδους μεγάλους 1 Alternate translation: “it grows large branches” +4:32 tyok rc://*/ta/man/translate/figs-explicitinfo τὰ πετεινὰ τοῦ οὐρανοῦ 1 In your language, it might seem that this phrase expresses unnecessary extra information. If so, you could abbreviate it. Alternate translation: “the birds” +4:32 lu6u rc://*/ta/man/translate/figs-explicit κατασκηνοῦν 1 Here, the word **nest** could indicate that: (1) the birds are building nests in the **shadow** of the mustard plant. Alternate translation: “build nests” (2) the birds are perching or resting in the **shadow** of the mustard plant. Alternate translation: “perch” or “roost” +4:32 dywv rc://*/ta/man/translate/figs-explicit ὑπὸ τὴν σκιὰν αὐτοῦ 1 Here, the phrase **in its shadow** could imply that the birds are nesting: (1) in the lower branches of the plant, which are in the **shadow** of the higher branches. Alternate translation: “in its shadow in the lower branches” (2) on the ground that is in the **shadow** of the plant. Alternate translation: “in its shadow on the ground” +4:33-34 y7i2 rc://*/ta/man/translate/writing-endofstory καὶ τοιαύταις παραβολαῖς πολλαῖς, ἐλάλει αὐτοῖς τὸν λόγον, καθὼς ἠδύναντο ἀκούειν & χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς, κατ’ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς, ἐπέλυεν πάντα 1 This sentence marks the end of Jesus’ teaching by summarizing how Jesus taught the crowds. Use a natural form in your language for expressing the conclusion of a speech. Alternate translation: “Before he stopped teaching them, he used many such parables to speak the word to them, just as they were able to hear; but he did not speak to them without a parable, but by himself he explained everything to his own disciples” +4:33 nfck rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Mark is using the term **word** to mean the gospel, which Jesus preached using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +4:33 vofc rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 +4:33 u82i rc://*/ta/man/translate/figs-explicit καθὼς ἠδύναντο ἀκούειν 1 Here Mark could mean that: (1) Jesus told his audience as much as he knew that they could **hear**. Alternate translation: “teaching them all the things that they were able to hear” (2) Jesus spoke to his audience in a way that he knew they could **hear**. Alternate translation: “teaching them in a way that they could hear” +4:33 kol8 rc://*/ta/man/translate/figs-explicit ἀκούειν 1 Here Mark uses the word **hear** to refer to both hearing and understanding. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to realize what he meant” +4:34 oo4t rc://*/ta/man/translate/figs-doublenegatives χωρὶς & παραβολῆς οὐκ ἐλάλει αὐτοῖς 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative word **not** and the negative preposition **without**. Alternate translation: “he was only speaking to them with a parable”\n +4:34 gp99 rc://*/ta/man/translate/figs-explicit πάντα 1 Here, the word **everything** refers to every parable that Jesus spoke to the people. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “every parable” +4:35 fzew rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +4:35 jz5x rc://*/ta/man/translate/figs-explicit εἰς τὸ πέραν 1 Here Jesus implies that he wants to go with the disciples **to the other side** of the Sea of Galilee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to the other side of the lake” or “to the opposite side of the Sea of Galilee” +4:36 y2y2 rc://*/ta/man/translate/figs-explicit παραλαμβάνουσιν αὐτὸν 1 Here Mark implies that they took Jesus across the Sea of Galilee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they take him across the lake with them” +4:36 lezj rc://*/ta/man/translate/translate-tense παραλαμβάνουσιν αὐτὸν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they took him with them” +4:36 iybd rc://*/ta/man/translate/figs-explicit ὡς ἦν ἐν τῷ πλοίῳ 1 Here Mark means that Jesus was already in the boat, so they could leave right away (see [4:1](../04/01.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “as he was already in the boat” or “using the boat he was sitting in” +4:36 z8gs rc://*/ta/man/translate/figs-explicit ἄλλα πλοῖα ἦν μετ’ αὐτοῦ 1 Here Mark implies that other people got into **boats** and sailed with Jesus and his disciples across the lake. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “many people got into other boats to sail with him” +4:37 nddy rc://*/ta/man/translate/translate-tense γίνεται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “happened” +4:37 fmgz rc://*/ta/man/translate/figs-idiom ἐπέβαλλεν εἰς 1 When waves are **breaking into** a boat, they are high enough that they come over the side of the boat and splash water into it. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “were coming over the sides into” +4:37 oad8 rc://*/ta/man/translate/figs-activepassive ἤδη γεμίζεσθαι τὸ πλοῖον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the waves. Alternate translation: “the waves were already filling the boat” +4:38 cets rc://*/ta/man/translate/figs-rpronouns αὐτὸς ἦν 1 Mark uses the word **himself** to emphasize how significant it was that Jesus was **in the stern, sleeping**. Use a way that is natural in your language to indicate this significance. Alternate translation: “as for Jesus, he was” +4:38 uauq rc://*/ta/man/translate/translate-unknown τῇ πρύμνῃ 1 The word **stern** is a nautical term that means the back of a ship. If your language does not have a comparable nautical term, you could state the meaning plainly in your translation. Alternate translation: “the back end of the boat” +4:38 lwed rc://*/ta/man/translate/translate-unknown τὸ προσκεφάλαιον 1 A **cushion** is a soft object that person would lie or rest on. If your readers would not be familiar with this type of object, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the sleeping pad” or “a soft surface” +4:38 hw93 rc://*/ta/man/translate/translate-tense ἐγείρουσιν αὐτὸν καὶ λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they woke him up and said” +4:38 b4xb rc://*/ta/man/translate/figs-rquestion οὐ μέλει σοι ὅτι ἀπολλύμεθα? 1 The disciples are using the question form to show Jesus that they are afraid and to convince him to do something to help them. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “it should be a concern to you that we are perishing.” or “it is clearly not a concern to you that we are perishing!” +4:38 viz2 rc://*/ta/man/translate/figs-abstractnouns οὐ μέλει σοι 1 If your language does not use an abstract noun for the idea of **concern**, you could express the same idea in another way. Alternate translation: “does it not concern you” +4:38 fu0n rc://*/ta/man/translate/figs-yousingular σοι 1 Because the disciples are speaking to Jesus, the word **you** here is singular. +4:38 qtb3 rc://*/ta/man/translate/figs-exclusive ἀπολλύμεθα 1 Here, the word **we** includes both Jesus and the disciples. Your language may require you to mark this form. +4:39 yym6 rc://*/ta/man/translate/figs-doublet σιώπα, πεφίμωσο 1 The terms **Be silent** and **Be still** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Be very calm!” or “Be completely still!” +4:39 mnsa rc://*/ta/man/translate/figs-yousingular σιώπα, πεφίμωσο 1 Because Jesus is speaking to the sea, the commands **Be silent** and **Be still** are singular. +4:39 ydoa rc://*/ta/man/translate/figs-abstractnouns ἐγένετο γαλήνη μεγάλη 1 If your language does not use an abstract noun for the idea of **calm**, you could express the same idea in another way. Alternate translation: “the sea became very calm” +4:40 w5n4 rc://*/ta/man/translate/figs-rquestion τί δειλοί ἐστε? οὔπω ἔχετε πίστιν? 1 Jesus is using the question form to rebuke the disciples for being **cowardly** and for **not yet** having **faith**. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “You should not be cowardly. I am disappointed that you do not have more faith.” or “Do not be cowardly! You should have already have faith!” +4:40 t6qf rc://*/ta/man/translate/figs-abstractnouns οὔπω ἔχετε πίστιν 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Jesus could be implying that this **faith** is in: (1) God. Alternate translation: “Do you not yet believe God” (2) himself. Alternate translation: “Do you not yet trust me” +4:41 txh1 rc://*/ta/man/translate/figs-idiom ἐφοβήθησαν φόβον μέγαν 1 Here, the phrase **feared a great fear** means that they were extremely afraid. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they were extremely afraid” or “they were terrified” +4:41 u8e1 rc://*/ta/man/translate/figs-infostructure τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ? 1 If it would be helpful in your language, you could turn this into two sentences, one asking the question, and the other giving the reason for the question. Alternate translation: “Who then is this? Even the wind and the sea obey him!” +4:41 biog τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ 1 This is a genuine question, not a statement in question form. The disciples are looking for information about what kind of person Jesus could be if he can do these things. Alternate translation: “Who then is this person, for even the wind and the sea obey him” +4:41 hc6s rc://*/ta/man/translate/grammar-connect-logic-result τίς ἄρα 1 Here, the word **then** indicates that the disciples ask this question in response to what Jesus has done. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “So then, who” or “Given what he just did, who” 5:intro lh25 0 # Mark 5 General Notes\n\n## Possible Translation Difficulties in this Chapter\n\n### “Talitha, koum”\n\nThe words **Talitha, koum** ([Mark 5:41](../mrk/05/41.md)) are from the Aramaic language. Mark writes them the way they sound and then translates them. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 7, 9, 19, 22, 23, 31, 35, 36, 38, 39, 40 and 41. If it would not be natural in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 5:1 fix1 rc://*/ta/man/translate/writing-newevent καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης, εἰς τὴν χώραν τῶν Γερασηνῶν 1 # Connecting Statement:\n\nThis verse acts as an introduction to the next story. Use the natural form in your language for introducing a new event. Alternate translation: “After this, they came to the other side of the Sea of Galilee, to the region where the Gerasenes lived” 5:1 gt8a rc://*/ta/man/translate/figs-go ἦλθον 1 Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural in your language. Alternate translation: “they went” @@ -1828,7 +1917,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 16:1 zrcf rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The phrase **so that** introduces a purpose clause. The women **bought spices** for the purpose of anointing Jesus’ body with them. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” 16:2 qcmt rc://*/ta/man/translate/figs-explicit τῇ μιᾷ 1 Here, the word **first** refers to the “first day” of the week. If it would be helpful in your language, you could express that explicitly. Alternate translation: “on the first day” 16:4 kld9 rc://*/ta/man/translate/figs-activepassive ἀποκεκύλισται ὁ λίθος 1 If your language does not use the passive form in this way, you can state this in active form, as modeled by the UST, or you can translate it in another way that is natural in your language. -16:5 oaqk rc://*/ta/man/translate/figs-extrainfo νεανίσκον 1 Here, the **young man** is actually an angel who looked like a young man. See the discussion of this under the General Notes section for this chapter.You should translate the phrase **young man** as it appears in the ULT. +16:5 oaqk rc://*/ta/man/translate/figs-extrainfo νεανίσκον 1 Here, the **young man** is actually an angel who looked like a young man. See the discussion of this under the General Notes section for this chapter. You should translate the phrase **young man** as it appears in the ULT. 16:6 mo0d ἐκθαμβεῖσθε 1 See how you translated the word **alarmed** in [16:5](../16/05.md). 16:6 ie57 rc://*/ta/man/translate/figs-activepassive τὸν ἐσταυρωμένον 1 If your language does not use the passive form in this way, you can state this in active form, as modeled by the UST, or you can translate it in another way that is natural in your language. If you must state who did the action, Mark implies in chapter 15 that Pilate’s “soldiers” did it. Alternate translation: “who Pilate’s soldiers crucified” 16:6 x9m8 rc://*/ta/man/translate/figs-activepassive ἠγέρθη 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, it is implied that “God” did it. Alternate translation: “God raised him from the dead!” or “He has risen!”