An English translation of the original Latin of the Gospel of Mark, discussing passages where the Greek, from which

previous translations were made, does not preserve Mark's original. By David Bruce Gain I give "Proof that the Gospel of Mark was written in Latin" at http://www.scribd.com/doc/56082592/ and "A reconstruction of the original Latin of the Gospel of Mark, with an English translation and a textual commentary" at scribd.com/doc/56083270. I refer readers to these documents for justification of my assertions in this work, which, if what I say in them is true, gives an English translation of Mark which represents Mark's original much more closely than previous translations do. So as not to distract with the less important, I confine my comments to the most important differences. Abbreviations: || parallel MSS: manuscript Mt: Matthew Lk: Luke Jn: John Chapter 1 1 The beginning of the evangel of Jesus Christ *. 2 As is written in Isaiah the prophet: "I am sending my angel before your face, to prepare your way; 3 the voice of one crying out in the wilderness: 'Prepare the way for the Master, make our God's paths straight'" 4 John was in the wilderness, baptizing and proclaiming a baptism of repentance, avoiding penalties for wrongdoing. 5 And all the region of Judaea and all those from Jerusalem kept coming to him and being baptized by him in the Jordan, confessing their wrongdoing. 6 And John wore clothes of camel hair and used to eat locusts and wild honey. 7 And he kept saying: "There is one stronger coming. I am not

even fit to undo his sandal straps. 8 I baptize you in water. He will baptize in the dedicated breath". 1 * Some Greek MSS: the son of God. 9 And in those days Jesus came from Nazareth in Galilee and was baptized in the Jordan by John. 10 And, coming out of the water, he saw the heavens torn and a breath coming down like a dove. 11 And there was a voice from heaven: "You are my beloved son. You please me well". 12 And immediately the breath drove him into the wilderness. 13 And he was in the wilderness for forty days and was being tried out by Satan. And he was with wild animals and angels were serving him. 14 And after John had been handed over Jesus came to Galilee, proclaiming the evangel of God, 15 saying that: "The times are fulfilled and the rule of God is near. Repent and trust the evangel. 16 And, passing the sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea. They were fishermen. 17 And Jesus said to them: "Come after me and I will make you fishers of men". 18 And, leaving their nets, they followed him. 19 And, going on a little way, he saw James the son of Zebedee and his brother John and them in their boat repairing their nets. 20 And he called them and, leaving their father Zebedee with the men he paid, they went after him. 21 And they went in to Capharnaum and he was teaching * in a synagogue. 22 And they kept admiring his teaching. He was teaching like one with power, not like the writers. 23 And there was in the synagogue a man who was possessed by an unclean breath and he cried out 24 saying: "What have you to do with us, Jesus of Nazareth? Have you have come to destroy us? I know who you are, the dedicated one of God". 25 And he ordered him and said: "Be quiet and go out of this man, unclean breath". 26 And the breath, tearing him apart and crying out in a loud voice, left him. 27 And all kept on admiring and enquiring about what this undrinkable teaching was, because "He gives orders even to unclean breaths and they obey him". 28 And talk of this went out around the regions of Galilee.

21 * The Greek: on the sabbath (from || Lk 4.32). 27 The Greek: new, with authority (or the like) (from corrupted Latin). 29 And, going out of the synagogue, he went into Simon and Andrew's house with James and John. 30 Now Simon's mother in law was lying down with a fever and they told him about her. 31 And he approached and lifted her up, holding her hand, and the fever left her and she began to serve him. 32 When the sun had set they began to bring him those who were sick and those possessed by spirits. 33 And the whole community was gathered at the door. 34 And he cured many sick with different diseases and drove out many spirits. And he was not letting them talk, because they knew him. 35 And, rising before it was light, he went into the wilderness and kept on pleading there. 36 And Simon and those who were with him followed him 37 and said to him: "Everyone is looking for you". 38 And he said to them: "We must go to the nearby walled settlements and communities to proclaim. It is for this that I have come". 39 And he was proclaiming in the synagogues of Galilee and driving out spirits. 40 And a man with skin disease came to him begging him and saying to him: "If you wish, you can make me clean". 41 And, stretching out his hand, he said: "I will; be clean". 42 And the skin disease vanished from him 43 and * he sent him away. 44 And he said to him: "See that you tell no one, but show yourself to the priest and he will offer for your cleansing what Moses has ordained as evidence for them. 45 But he, going out, began to proclaim and spread his speech so that he could not go openly to a community but outside, in the wilderness, they used to come together to him. * The Greek: threatening him (the interpolator intended this to refer to a spirit whom he assumed was responsible for the skin disease, but it must refer to the man, with absurd results). Chapter 2 1 And he came again to Capharnaum after some days and they heard that he was home. 2 And many were gathered, so

that it could not hold them, and he was addressing them. 3 And they came to him carrying a paralysed man on a pallet. * 4 And since they could not approach because of the crowd they uncovered the roof where he was and lowered the pallet on which the paralysed man was lying. 5 And when Jesus had seen their trust he said to the paralysed man: "My son, your wrongdoing is not being penalized". 6 Now there were certain writers sitting and thinking in their hearts: 7 "Why does this man blaspheme? Who can stop wrongdoing being penalized except God alone?" 8 And Jesus, recognizing in his breath what they were thinking, said: "What are you thinking in your hearts?" 9 What is easier, to say 'Your wrongdoing is not being penalized' or to say 'Get up and walk'? 10 So that you may know that the son of man has the power to stop wrongdoing being penalized" - he says to the paralysed man - 11 "Get up, pick up your pallet and go home". 12 And, getting up, picking up his pallet in front of everyone, he went away, astonishing them and making them praise him because they had never seen anything like this before. 4 The Greek: carried by four men (a translation of corrupted Latin). 12 The Greek: God (a translation of corrupted Latin). 13 And he went out again along the sea and all the crowd were coming to him and he was teaching them. 14 And, passing by, he saw James the son of Alpheus sitting at the tax collector's booth and said to him: "Follow me". And, getting up, he followed him. 14 A corruption found in most Greek MSS: Levi. 15 And it happened when they were reclining in his house that many tax collectors and wrongdoers were reclining with Jesus and with his learners. Many followed him. 6 And the writers and the Pharisees were saying to his learners: "Why does he eat with tax collectors and wrongdoers?" 17 And Jesus heard this and said: "It is not the healthy who need a doctor but the sick. I have not come to call the law abiding but wrongdoers".

18 And John's learners and the Pharisees were fasting; and they came and said to him: "Why are John's learners and the Pharisees fasting, but your learners not fasting?" 19 And he said to them: "The sons of the bridegroom cannot fast while the bridegroom is with them. 20 The day will come when the bridegroom will be taken from them and they will fast on that day. 21 No one sews a sewing of raw cloth onto old clothes. This removes the new addition from the old and a larger tear results. 22 And no one puts new wine in old skins. If he does, it bursts the skins and the wine and the skins will be lost. 23 And it happened when he was crossing through crops on the sabbath his learners began to pick the ears. 24 But the Pharisees kept saying: "Look what they are doing on the sabbath, something not allowed". 25 And he said to them: "Have you not read what David did when he had need and those who were with him? 26 How he entered God's house * and ate the loaves of the setting out and gave them to those who were with him when no one was allowed to eat them except the priests? 27 I tell you that the sabbath has been made for man, not man for the sabbath. 28 I tell you that the son of man is master even of the sabbath". * Most Greek MSS have the interpolation: when Abiathar was high priest. Chapter 3 1 And he entered a synagogue and a man with a withered hand came to him. 2 And they were looking at him to see if he was going to heal on the sabbath, so that they could accuse him. 3 And he said to the man who had a withered hand: "Get up in the middle". 4 And he said to them: "May one do good or evil on the sabbath, save a life or destroy it?" They kept silent. 5 And, looking around at them in anger at the blindness of their hearts, he said to the man: "Stretch out your hand". And he stretched it out and his hand was healed. 6 And the Pharisees with the Herodians went out and were plotting to kill him. 7 And Jesus withdrew with his learners to the sea and a large crowd from Galilee and Judaea 8 and from Jerusalem and from Idumaea and across the Jordan and around Tyre and

Sidon, hearing what he was doing, came to him. 9 And he told his learners that a boat should be ready for him because of the crowds, in case they pressed on him. 10 He was healing many, making all who had afflictions rush at him to touch him. 11 And the unclean breaths, when they saw him, kept coming forward and kept crying out, saying: "You are the son of God". 12 And he insisted that they should not reveal him. 13 And he climbed a mountain and called those whom he wanted and they came to him. 14 And he appointed twelve to be with him and to send them to proclaim 15 and to have the power to cast out spirits. 16 And he gave Simon the name Peter 17 and James the son of Zebedee and John James' brother and he called them in common boane rges, that is, sons of thunder, 18 and Andrew and Philip and Batholomew and Matthew and Thomas and James the son of Alpheus * and Simon Cananeus 19 and Judas the son of James and Judas Scarioth, who betrayed him. 18 * Most Greek MSS add: and Thaddeus (to make the number twelve after the omission in the next verse). 19 A scribe's eye slipped from one Judas to the next, causing him to omit the words in green. 20 And he went into his house and the crowd came together with the result that they could not eat. 21 And when they heard about him they went out to seize him. They kept saying that "He is making them mad". 22 And writers who had come down from Jerusalem were saying that: "He has Beelzebul the spirits' leader and has driven out spirits through him". 23 And he called them and was giving an analogy: "How can Satan drive out Satan? 24 And if a kingdom is divided within itself it cannot survive. 25 And if a household is divided within itself it cannot survive. 26 And if Satan casts out Satan his kingdom is divided. It cannot survive. 27 No one can enter his house and plunder a strong man's goods without first tying the strong man up, and then he can plunder his goods. 21 The Greek translator mistranslated the Latin as "from", which someone "improved" to "those around him heard", destroying the sense; clearly it is Jesus' enemies, not his associates, who want

to seize him. 28 Amen I say to you that no wrongdoing and blasphemies of the sons of men will be penalized 29 but one who blasphemes against the dedicated breath will be penalized. He will be guilty of wrongdoing for ever". Verse 30 reads: "because they kept saying he had an unclean breath". This is a someone's marginal comment which has mistakenly been put into the text. It is not from Mark. It lacks a proper connection with the verse before (such as "Jesus said this because they kept saying he had an unclean breath") and the Latin contains an accusative and infinitive construction, which Mark never uses. Moreover, it is a terrible anti-climax after the climax in 29; it makes Jesus sound petty. 31 And his mother and his brothers came and, standing outside, sent to him, calling him. 32 And the crowds came to him and said to him: "Your mother and brothers are outside looking for you". 33 And he, replying, said: "Who is my mother or my brothers?" 34 And he looked around at those who were sitting around him and said: "My mother and my brothers; 35 One who does God's will is my brother and sister and mother". 31 the Greek: were sitting around him (based on corrupted and emended Latin). Chapter 4 1 And he began again to teach near the sea; and a large crowd gathered near him, making him climb into a boat and sit on the sea; and all the crowd was around the sea. 2 And he was teaching them in an analogy and saying: 3 "Listen! A sower went out to sow. 4 And, while he was sowing, some fell around the path and birds came and ate it. 5 Some fell on stony ground and, since it did not have much soil, it sprouted quickly 6 and, because it had no root, it dried up. 7 And some fell into the brambles and the brambles grew and choked it and it became infertile. 8 And some fell on good ground and was springing up and growing and yielding, some thirtyfold and

some sixtyfold and some a hundredfold". 9 And he kept saying: "Those who have ears to hear can hear". 10 And when he was by himself those who were with him with the twelve kept asking him what this analogy meant. 11 And he said to them: "You have been given the ineffable of the kingdom of God; those outside must only hear analogies, 12 so that, seeing, they may see and not see and, hearing, they may hear and not understand, in case they are changed and not penalized". 13 And he said to them: "You cannot interpret this analogy. And how will you be able to interpret any analogy? 14 It is speech the sower sows.15 Now those who are around the path have speech sown in them and, when they have heard, Satan immediately comes and will take away the speech sown in them. 16 And there are those who have been sown on rocky ground, who, when they hear the speech, receive it with joy, 17 and they have no root in themselves but are temporary. Then, when they are in trouble and persecuted because of the speech, they stumble. 18 And others, who are sown in bramles, they are ones who hear the speech 19 and the worries of life and wanderings of the world, coming in, choke the speech and they become infertile. 20 And there are those who fall into good ground, who hear the speech and understand it and bear fruit, some thirtyfold and some sixtyfold and some a hundredfold". 15 The Greek: these are the ones who are around the path; they have ... (but no such people are mentioned in the analogy, only (verse 4) seed sown around the path; the Greek translator read a text in which two words had been transposed, a very common occurrence). 21 And he was saying to them: "A lamp is not lit to be put under a bushel measure but on a lamp holder. 22 It is not hidden but to be revealed nor is it hidden away but to be made manifest. 23 If anyone has ears to hear let him hear". 24 And he was saying to them: "Be careful about what you listen to. You will receive the same amount as you measure out and it will be added to you. 25 One who has will receive and one who does not have will have what he has taken away from him.

21 The Greek: does not come (translating corrupted Latin). 22 The Greek (from || Lk 8.17). 24 Most of the Greek; an obvious but unnecessary addition. 26 And he was saying: "The kingdom of God is like a man who puts seed in the ground 27 and sleeps and rises night and day and the seed bears fruit and grows tall, how, he does not know. 28 Of its own accord the ground will yield first the sprout, then the ear, then the full grain in the ear. 29 And when it gives its yield you will scythe, because the harvest is ready". 30 And he was saying: "To what should we compare the kingdom of God? What analogy should we use for it? 31 It is like a grain of mustard which, when sown in the ground, is smaller than all other seeds. 32 But it becomes taller than all other plants and has large branches, so that the birds of the sky can live in its shade". 33 He was talking in analogies like these, suiting what they could understand; 34 He used to talk to them only in analogies. He used to explain them to his learners in private. 35 And he said to them on that day when it was late: "We must cross". 36 And they dismissed the crowds and took him as he was into the boat; and there were many with him. 37 And the storm of a great wind arose and waves were being driven into the boat so as to begin to fill the boat. 38 And he was at the stern sleeping on a pillow and they woke him and said: "Teacher, does it not worry you that we are dying?" 39 And, rising, he inveighed against the wind and the sea and said: "Be silent". And the wind ceased and there came a dead calm. 40 And he said to them: "Why are you afraid? Trust". 41 And they were very afraid and kept saying to each other: "See how the wind and sea obey him!" The Greek: many boats (the Greek translator took "many" to refer to boats, but this is impossible, as the Latin word for "boats" is feminine, whereas the Latin word for "many" is here masculine, so must mean "many men"). Chapter 5 1 And he went to the other side, into the area of the Geras-

eni. 2 And when they left the boat he was met by a man from the tombs possessed by an unclean breath 3 who was living in the tombs. No chain could tie him 4 because he had often been tied with chains and had broken through the chains and had burst the bonds. Nor could anyone control him. 5 And night and day in the mountains and the tombs he was shouting and cutting himself with stones. 6 And, seeing Jesus far away, he ran up and pleaded with him. 7 And, crying out in a loud voice, he said: "What have we to do with each other, Jesus, son of the most high God? I beg you by God, do not torture me". 8 He was saying to him: "Leave, unclean breath, this man". 9 And he was asking him: "What is your name?" And he replied: "My name is legion, because we are many". 10 And he kept asking him not to drive him from that area. 11 Now there was there near the mountain a herd of pigs eating. 12 And they kept on asking him, saying: "Send us into the pigs". 13 And he sent them. And when the unclean breaths had entered the pigs they made the herd rush over the cliff into the sea, two thousand, and they were drowned. 14 And those who were grazing them fled and told those in the community and the fields and they went out to see what had happened. 15 And they came to Jesus and saw the possessed man clothed and sane and were afraid. 16 And those who had seen told them what had happened to the possessed man and about the pigs. 17 And they began to ask him to leave their land. 18 And when he was going into the boat the man who had been possessed by spirits began to ask him to stay with him. 19 And he did not allow him, but said to him: "Go to your home, to your people, and tell them what the Master has done for you. 20 And he went away and began to proclaim in the Decapolis what Jesus had done for him and all were astonished. 21 And when Jesus had crossed to the other side again a large crowd gathered around him at the sea 22 and one of the leaders of the synagogue, *, came and, prostrating himself at his feet 23 and begging him, said "My daughter is near death. Come touch her and she will live". 24 And he went away with him. 22 * The Greek: called Jairus (from || Lk 8.41).

And a large crowd was following him and was pressing on him. 25 And there was a woman who had a flow of blood for twelve years 26 and had suffered much from many doctors and had spent her all and it was no use, but she was worse. 27 When she had heard about Jesus she came * and touched his clothes, 28 saying: "If I touch his clothes I will be healed". 29 And immediately the source of her blood dried up and she knew in her body that she was cured. 30 And Jesus knew the power which had gone out of him and, turning, said to the crowds: "Who touched my clothes?" 31 And his learners said: "You see the crowds pressing on you and you say: 'Who touched me?'" 32 And when he was looking around 33 the woman was afraid and, trembling, prostrated herself before him and told him what had happened. 34 Now he said to her: "Daughter, your trust has cured you; go in peace and be cured from your lash". * 27 The Greek: behind him (from || Mt 9.20 or || Lk 8.44) in the crowd (an obvious but unnecessary addition). 35 And when he was still speaking men came to the synagogue leader saying: "Your daughter is dead. Why are you still worrying the teacher?" 36 Jesus ignored what was said and said to the synagogue leader: "Do not be afraid. Just trust". 37 And he did not allow anyone to go in with him except Peter and James and James' brother John. 38 And they came into the synagogue leader's house and he saw crowds weeping and wailing. 39 And, going in, he said: "Why are you in tumult and weeping? The girl is not dead but asleep". 40 And they began to laugh at him. But he, when he had driven everyone out and had brought with him the girl's father * and those who were with him, went in to where the girl was. 41 And he said to her: "Talitha, talitha cumi", which means: "Girl, girl, I say to you, get up". 42 And immediately the girl got up and began to walk. She was twelve. And they were amazed, very amazed. 43 And he told them that no one should know this and said that she should be given something to eat. 40 * The Greek: and mother (from || Lk 8.56).

Chapter 6 1 And when he had gone out of there he went away to his homeland with his learners. 2 And he began to teach in a synagogue *, making them afraid, saying: "Where has he got this and what is this wisdom which has been given to him? And are such powerful things achieved by his hands? 3 Is he not the manual worker, the son of Mary and brother of James * and Jude and Simon? And are his brothers not here with us?" And they were stumbling concerning him. 4 And Jesus was saying to them: "A prophet is honoured everywhere except in his own homeland". 5 And he could not do there anything powerful except that, laying his hands on them, he cured a few who were sick, 6 because of their distrust. And he was going around the walled settlements teaching. 2 * The Greek: on the sabbath (from || Lk 4.16). 3 * The Greek: and Joses (from || Mt 13.55). 3 The Greek: sisters (from || Mt 13.56). 7 And when he had called the twelve he began to send them *, giving them power over unclean breaths, 8 telling them not to take anything except a stick, not a bag, no food, nor money in a belt, 9 wearing sandals, but not wearing two tunics. 10 And he was saying to them: "Wherever you go in, stay there until you go out from there. 11 And whoever does not let you stay and does not listen to you, going out from there, scrape off the soil from your feet in witness to them". 12 And, going out, they proclaimed that they should repent. 13 And they were driving out many spirits and anointing many who were sick. They cured them. 7 * The Greek: two by two (from || Lk 10.1) 13 And King Herod heard. His name had been revealed. And men were saying that: "John the Baptist has risen from the dead and this is why power works in him". 5 But others were saying that: "He is Elijah", others: "He is a prophet". 16 When Herod heard this he said: "The man I decapitated, John, has

risen". 17 Herod had sent and held John and bound him in prison because of his brother Philip's wife Herodias. 18 John was saying to Herod: "You are not allowed to marry your brother's wife". 19 Now Herodias was plotting against him and trying to kill him but could not. 20 Now Herod was afraid of John, knowing that he was a just and dedicated man and he used to watch him * and he used to listen to him attentively. 21 And when the time was right Herod gave a dinner for his birthday for his leading men and the tribunes and those first in Galilee. 22 And when Herodias' daughter had come in and she had danced and pleased Herod and those who were reclining with him he said to the girl: "Ask what you like from me and I will give it to you". 23 And he swore to her that: "Whatever you ask I will give you, even if it is half my kingdom". 24 And she went out and said to her mother: "What do you want me to ask for?" She said: "John the baptist's head". 25 And when she had gone in to the king she said: "Give me John the baptist's head on a dish". 26 And the king, saddened by his oath and those reclining with him, did not wish to refuse. 27 And, sending a scout, he told him to bring his head. And he went away and decapitated him in prison. 28 And he brought his head in on a dish and gave it to the girl and the girl gave it to her mother. 29 And when his learners heard they came and took his body and put it in a tomb. 20 The Greek: and listening to him he was very puzzled (a translation of corrupted Latin; the following translates the uncorrupted Latin of the same clause). 25 The Greek (from Mt 14.8, who has taken it from Mk 6.28) 30 And the apostles came together to Jesus and related everything that they had done and taught. 31 And he said to them: "Come, we must go to the wilderness and rest for a little while". Those who were coming and returning were many and they did not even have time to eat. 32 And they went away in a boat to the wilderness apart. 33 And this multitude saw them going away and knew and rushed together there on foot from all the communities and came there ahead of them. 34 And he saw the crowd and was sorry for them, because they were like sheep without a shepherd. And he began to teach them. 35

And when it was late his learners approached and said: "The place is empty and the hour is late. 36 Send them so that, going into the nearby villas and walled settlements, they can buy for themselves something to eat. 37 And he said: "Give them something to eat". And they said: "We will go and buy bread for two hundred denarii and give them something to eat". 38 And he said to them: "How many loaves do you have? Go and see". They said: "Five and two fish". 39 And he told them all to recline * on the green grass. 40 And they reclined *, a hundred by fifty. 41 And he took the loaves and fish and, looking up to heaven, he blessed and broke the loaves and was giving them to his learners for them to set them before them and he divided the two fish among them all 42 and they all ate and were filled. 43 And they picked up twelve baskets of scraps and from the fish. 44 And those who had eaten were five thousand men. 30 The Greek: returned (from || Lk 9.10). 33 * Some of the Greek: ahead of them (nonsense; the crowd can't come before Jesus to a place where he already is). 39 * The Greek: in meal groups (from || Lk 9.14). 40 * The Greek: garden bed by garden bed (from || Lk in the previous verse). 45 And he made his learners climb into a boat and go before him to Bethsaida while he dismissed the people. 46 And, leaving them, he went away onto the mountain to plead. 47 And when it was late the boat was in the middle of the sea and he alone on the land. 48 And, seeing them rowing and in difficulty, the wind being against them, around the fourth watch he came, walking on the water. * 49 Now they all, when they saw him walking on the sea, thought it was a ghost and cried out 50 and were troubled. And he said to them: "Be resolute. It is I. Be not afraid". 51 And he climbed into the boat with them and the wind stopped and they were even more astonished. 52 They had not understood about the loaves, as their heart was dulled. 53 And, crossing the sea from there, they came to the land of Gennesar. * 54 And when they had gone out of the boat they immediately recognized him. 55 And, rushing around the whole of that area, they began to bring the sick on pallets

wherever they were hearing that he was. 56 And, wherever he went in walled settlements or estates or communities, they were putting the sick on the paved areas and they were begging him to be allowed to touch just the fringe of his clothes. And all who touched were healed. 53 The Greek: Genessaret (adding the Latin word for and (et) to the end of the word). 53 * The Greek: and moored there (an obvious but unnecessary addition). Chapter 7 1 And Pharisees came to him and certain writers from Jerusalem 2 since they had seen some of his learners eat bread with common, that is, unwashed hands. 3 The Pharisees and all the Jews do not eat unless they have washed their hands quickly, maintaining the tradition of the elders. 4 And when they come from the piazza they do not eat unless they have ritually washed. And there are many other things which have been handed down to do, the ritual washing of cups and jars and bronzeware and amberware. 5 And the Pharisees and writers were asking him: "Why do your learners not walk according to the traditions of the elders, but eat bread with common hands?" 6 He said: "Isaiah prophesied well concerning you hypocrites, as is written: 'The people love me with their lips but their heart is far from me. 7 They attend to me uselessly, teaching the teaching and the precepts of men'. 8 Neglecting the precepts of God, you follow the traditions of men". 3 The Greek: with their fist (a translation of corrupted Latin). 4 The Greek: beds (a translation of corrupted Latin). 9 And he was saying to them: "You nullify God's precepts to set up your own traditions. 10 Moses said: 'Honour your father and your mother' and 'One who curses his father or his mother must die the death'. 11 But you say: 'If a man says to his father or his mother: "Corban" (that is gift) "whatever of mine could have improved your lot" 12 you no longer allow him to do anything for his father or mother, 13 nullifying God's

speech with your tradition which you have handed down. And you do much else of this kind". 14 And, summoning the crowd, he began to say to them: "Listen to me all of you and understand. 15 There is nothing outside a man entering him that can make him common. But what comes from a man, that is what makes a man common". 17 And when he had gone home away from the crowd his learners were asking him about this analogy. 18 And he said to them: "Are you also ignorant? Do you not understand that nothing going into a man from outside can make him common? 19 It has not entered his heart but his stomach and goes outside, clearing food". 20 He was saying: "It is what comes out of a man that makes a man common. 21 It is from inside, from the heart of man that evil thoughts come, adultery, theft, prostitution, murder, 22 avarice, worthlessness, deceit, wantonness, the evil eye, blasphemy, arrogance, stupidity. 23 All these evils come from inside and make a man common". 24 And, getting up, he went away into the territory of Tyre and, entering the house, he wanted to see no one but he could not hide. 25 When a woman whose daughter was possessed by an unclean breath heard about him she came in. * 26 She was a Greek, a Syrophoenician, and she was asking him to expel the spirit from her daughter. 27 And he said: "The sons must first be sated. It is not right to take the sons' bread and throw it to the dogs". 28 But she said to him: "Master, even the dogs under the table eat the boys' crumbs". 29 And he said to her: "Go; because of this speech the spirit has left your daughter". 30 And when she went home she found the girl lying on the bed and the spirit gone. 25 * The Greek: and prostrated herself at his feet (from || Mt 15.25). 31 And again he went through Sidon to the sea of Galilee through the intervening territory of Decapolis. 32 And they brought him a deaf and dumb man and were begging him to lay his hand on him. 33 And, taking him apart from the crowd, spitting, he put his fingers in his ears and touched his tongue. 34 And, looking up to the sky, he groaned and said: "Ephphatha", meaning: "Be opened". 35 And his ears were opened

and the tie on his tongue was loosened and he began to talk confidently. 36 And he enjoined them not to tell anyone. But they proclaimed it all the more. 37 And they were all the more astonished, saying: "He has done everything well; he has made the deaf hear and the dumb talk". Chapter 8 1 In those days when the crowd was large and they had nothing to eat, calling his learners, he said to them: 2 "I am sorry for the crowd, because they have now been with me for three days and they have nothing to eat 3 and, if we send them back home hungry, they will become tired on the way, since some have come from far". 4 And his learners replied to him: "How can anyone satisfy these people with bread in this empty place?" 5 And he asked them: "How many loaves do you have?" They said: "Seven". 6 And he told the crowd to recline on the ground. And, taking the seven loaves and giving thanks, he broke them and gave them to his learners to set them out and they set them out for the crowd. 7 And they had a few fish and he blessed them and told them to set them out. 8 And they ate and were sated and they took away what remained, seven baskets full. 9 They were * four thousand. And he dismissed them. 10 And he climbed into a boat and went to the territory of Magdaloutha. 2 The Greek: three days now remain for me (mistranslating the Latin). 10 Some MSS have the corruption "Mageda", others the corruption "Dalmanoutha". 11 And Pharisees began to ask him for a sign from heaven, trying him. 12 And, groaning in breath, he said: "Why does this brood ask for a sign? Amen I say to you, this brood will not be given a sign". 13 And, leaving them and climbing into a boat, he went away *. * The Greek: to the other side (an obvious but unnecessary addition).

14 And they forgot to put bread in when they had only one loaf in the boat. 15 And he told them, saying: "Beware of the leaven of the Pharisees and of the leaven of the Herodians". 16 And they were saying to one another that they had no bread. 17 And when he knew he said to them: "Why are you thinking that you have no bread? Do you not yet understand or perceive? Are your hearts so blind? 18 You have eyes but do not see and ears but do not hear, nor do you remember. 19 Of the five loaves which I broke for the five thousand how many baskets of scraps remained?" They said: "Twelve". 20 "From the seven for the four thousand how many baskets did you take away? They said: "Seven". 21 He said to them: "Why is it you do not yet understand? 22 And they came to Bethsaida and they brought him a blind man and begged him to touch him. 23 And he took his hand and lead him out of the walled settlement and, spitting in his eyes, he laid on his hands and asked him if he could see anything. 24 And he said: "I see men like walking trees". 25 And again he laid his hands on his eyes and he saw and was restored so as to see clearly. 26 And he sent him to his home saying: "Tell no one in the walled settlement". 26 The Greek: and do not go into the walled settlement (translating corrupted Latin); the natural presumption is that his home was in the walled settlement (he was there when Jesus arrived); so Jesus is made to utter the absurdity: "Go home but don't go home". "And do not" is also peculiar, as "and" implies another order already given, yet this is the only order. 27 And Jesus and his learners went out to the walled settlements of Caesarea Philippi and on the way he was asking his learners, saying: "Whom do men say I am?" 28 They said to him: "John the baptist, some Elijah, some one of the prophets". 29 And he asked them: "Whom do you say I am?" And Peter replied and said: "You are the Christ". 30 And he told them to say nothing to anyone about him. 31 And he began to teach them that the son of man had to endure much and be rejected by the elders and by the chief priests and by the writers and be killed and after the third day rise. 32 And he spoke with confidence. And, catching hold of

him, Peter was begging him not to tell anyone. 33 And, turning, he attacked Peter and said: "Get behind me, Satan, because you do not understand what are God's but what are men's". 34 And when he had called together the crowd with his learners he said: "If anyone wants to come, he must deny himself and take up his cross and follow me. 35 One who wants to save his life will lose it. By the evangel he will save it. 36 What use is it to a man if he gains the whole world, but loses his life? 37 Or what will a man give in exchange for his life? 38 One who acknowledges me and mine in a false and guilty race, the son of man will acknowledge him when he comes in the brightness of his father with the dedicated angels". 38 The Greek: is ashamed of .... be ashamed of (translating corrupted Latin); the Greek destroys the contrast between this false and guilty race and those who acknowledge Jesus; and, when Jesus returns in majesty, and when we expect him to do something dramatic, like destroying such people, all that happens, according to this corruption, is that he is ashamed of them. Chapter 9 1 And he was telling them: "Amen I say to you that there are some of those who are standing near who will not taste death until they see the kingdom of God come in power". 2 And after six days Jesus took Peter and James and John and put them on a high mountain alone with them, and his form was changed before them. 3 And his clothes became a bright white, whiter than any fuller on earth could make them. 4 And Elijah and Moses were seen by them and they were talking together with Jesus. 5 And Peter said to Jesus: "Rabbi, it is good that we are here. And let us make three tents, one for you and one for Moses and one for Elijah". 6 He did not know what answer to give. He was afraid. 7 And a cloud came, overshadowing them, and a voice: "This is my beloved son. Hear him". 8 And they looked around and saw no one except Jesus only. 6 The Greek: they were (from corrupted Latin); the Latin makes better sense, as it is Peter's fear, not the others', which makes him not know what to say.

9 And when they were going down from the mountain he told them not to say what they saw until the son of man had risen from death. 10 And they were pondering over this speech among themselves, asking what "he had risen from death" meant. 11 And they were asking him, saying: "Why do the writers say: 'Elijah must come first'?" 12 And he said to them: "Elijah will first arrange everything, because it is written of the son of man that he must endure much and be made of no account. 13 But I tell you that Elijah has come and done what he had to do, as is written of him". 12 The Greek: how is it (from corrupted Latin, making no sense) 13 The Greek: they did what they liked with him (from || Mt 17.12); the Elijah who has already come is John the Baptist; what he had to do was prepare the way for Jesus, and this is written of him in the verses of Malachi and Isaiah quoted by Mark at 1.2-3; the interpolator who replaced Mark's verses with Matthew's left "as is written of him", and this is nonsensical with Matthew's words, as "they did what they liked with him" is not written of him anywhere. 14 And when he came to his learners he saw a crowd with them and writers questioning them. 15 And immediately the whole crowd, when they saw him, were astounded and joyfully began to greet him. 16 And he began to ask them: "What do you want?" 17 And one of the crowd answered him: "Teacher, I have brought my son to you. He has a dumb breath 18 and, whenever it seizes him, it beats him and makes him foam and he gnashes his teeth and becomes dry. And I have told your learners to drive it out and they could not". 19 And he, replying, said: "Untrusting race, how long will I be with you? How long will I have to put up with you? Bring him to me". 20 And they brought him and, when the breath saw him, it immediately deranged him and he fell on the ground and rolled around foaming. 21 And he asked his father: "How long is it that this has been happening to him?" And he said: "From boyhood". 22 And, further, it throws him into fire and into water to destroy him. But, if you can do anything, help us and pity us". 23 And Jesus said to him: "If you can? Everything is possible for one who trusts". 24 And immediately his father cried out and said:

"I trust. Aid my mistrust". 25 And when Jesus saw that the crowds were rushing together he attacked the breath, saying: "Deaf and dumb breath, I order you; leave him and never enter him". 26 And it cried out and tore him apart and went out and he became like one dead, so that many said that he was dead. 27 Now Jesus held his hand and aroused him. 28 And when he had gone into his home his learners began to ask him in secret: "Why were we not able to drive it out?" 29 And he said to them: "This kind can be driven out by nothing except pleas". 15 Most of the Greek: running up (an inner Greek corruption). 30 And, setting out from there, they were crossing through Galilee and he did not wish anyone to know. 31 He was teaching his learners, saying: "The son of man will be handed into the hands of men and they will kill him and after the third day he will rise". 32 Now they did not know what this utterance meant and were afraid to ask him. 33 And they came to Capharnaum. And, when they had come home, he asked them: "What were you discussing on the road?". 34 But they were silent. They were arguing among themselves about who of them was the greatest. 35 And he sat down and called the twelve * 36 and took a boy and put him in the middle of them and, embracing him, said to them 37 "Whoever accepts such boys in my name accepts me and whoever accepts me accepts not me but the one who sent me". 35 The Greek: and affirmed to them: "If anyone wants to be first among you he must be last of all and the servant of all" (from a combination of Mt 20.26 or Mk 10.43 with Lk 22.26). 38 Now John said: "Teacher, we saw someone driving out spirits in your name who does not follow us and we forbad him". 39 And he said: "Do not forbid him. There is no one who shows power in my name who can * slander me. 40 One who is not against us, he is for us. 41 One who gives you a cup of water to drink in my name, because you are Christ's, amen I say to you that he will receive his reward. 39 * the Greek: quickly (nonsense; it implies that there might be

ones showing power in his name who could slowly slander him). 42 And whoever causes one of your little ones who trust to stumble - it were better for him to have a mill stone hung about his neck and to be cast into the sea. 43 And, if your hand causes you to stumble, cut it off. It is better for you to enter life maimed than with two hands go to hell where the fire is unquenchable. 45 And, if your foot causes you to stumble, cut it off. It is better for you to go to life lame than with two feet to be sent to hell. 47 And, if your eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God lacking part of your body than to go whole to hell, 48 where the fire will not be quenched and the maggot will not die. 49 All their substance will be consumed. 50 Salt is good but, if salt is spoiled, what you have preserved with it will also be spoiled. You have salt in yourselves. Be at peace with one another". 49: Almost all the Greek: everything will be salted by fire (nonsense arising from an inner Greek corruption). Verse 50 means: "You are salt (what preserves the food that is essential to life); but if you, the salt, are spoiled (become unable to preserve food) then your life is worthless. You are only the salt in so far as you are at peace with one another; so that is what you must be". The Greek: with what will you preserve it? (nonsense from corrupted Latin; it is the salt that does the preserving, not what is put with it). Chapter 10 1 And, getting up from there, he went to the territory of Judaea across the Jordan and a crowd came together to him and, as was his custom, he began to teach them. 2 And they were asking him if a man was allowed to divorce his wife, testing him. 3 He replied and said: "What did Moses command you?" 4 They said: "He ordered us to write a divorce note and divorce her". 5 And Jesus said: "It was the hardness of your hearts that made him write this instruction. 6 In the beginning he made male and female. 7 Because of this a man will leave his father and his mother and go into his wo-

man. 8 And they will be one flesh. And so they will not be two but one flesh. 9 Man must not disjoin what the Master has joined". 2 The Greek: Pharisees (from || Mt 19.3). 10 And * his learners asked him * about this 11 and he said to them: "Whoever divorces his wife and marries another commits adultery.12 And a woman who leaves a man and marries another commits adultery". * The Greek: at home (added from the many times Jesus is represented as being at home). * The Greek: again (the interpolator intended it to go with "at home", referring to the many times Jesus is represented as being at home, but it must go with the verb, stating that Jesus again asked his learners about what he had just said; Mark can't have written this, as he has made no mention of Jesus' asking this for the first time. 13 And they were offering him babies to touch them. But his learners were threatening them. 14 When Jesus saw he was indignant and said to them: "Allow children to come to me and do not stop them. Of such is the Master's kingdom. 15 Amen I say to you, anyone who does not accept the kingdom of the Master as a child will not enter it". 16 And, embracing them, he laid his hands on them and was blessing them. 17 And when he had gone forward a man begging him on his knees was asking: "Best teacher, what must I do to win eternal life?" 18 And Jesus said" "Why do you call me best? No one is best except the Master alone. 19 Obey the law. Do not commit adultery. Do not use prostitutes. Do not steal. Do not perjure yourself. Do not withhold. Honour your father and your mother". 20 And he said: "Teacher, I have done all this from my youth". 21 Jesus, looking at him, loved him and said to him: "One thing is lacking; go sell what you have and give it to the poor and you will have treasure in heaven; and follow me". 22 And he, saddened by this speech, went away sorrowing. He was very rich.

17 The Greek: good. See on best in verse 18. 18 The Greek: good. From || Lk 18.19. See on best. 18 The Greek: good. From || Mt 19.17 or || Lk 18.19. The change to "good" is not very fortunate; it makes Jesus criticize the man for using a perfectly ordinary polite form of address (good teacher) and makes him state that only God is good; yet others may have some good in them; Mark's narrative is unexceptionable; God is best; no one else can claim that. 19 The Greek: Do not kill; from || Mt 19.18 or || Lk 18.20; not in Mark, as killing people, unlike using prostitutes, was not something which would be likely to tempt this man. 23 And Jesus looked around at the twelve and said: * "How difficult it is for those who are rich to enter the kingdom of God". 24 His learners were astonished by his speech. And Jesus again, replying, said: "How difficult it is to enter the kingdom of God. 25 It is easier for a camel to pass through the eye of a needle than for a rich man to pass into the kingdom of God". 26 They were more astonished, saying: "And who can be saved?" 27 And, observing them, Jesus said: "With men this is impossible. With the Master it is possible". 28 And Peter began to say" "We have left everything and have followed you". 29 Jesus said: "Amen I say to you, there is no one who leaves brothers or sisters and mother or father and children because of me and the evangel 30 who will not receive a hundredfold in this age * * and in the age to come eternal life. 31 Many who are last will be first and first last". 23 The Greek: to his learners (put at *) ("at the twelve" omitted from the Latin and "to his learners" conjectured to replace it). 30 * Someone wrote in the margin "one who leaves home, sisters, brothers, mother, children and land", explaining who it was who would receive a hundredfold, and someone unintelligently thought it was meant to be put into the text, so put it there (it survives in this form in some Latin MSS; it is found in the Greek minus "one who leaves"; this still makes no sense; the hundredfold is not a hundred brothers etc for every one left, but the reward for following Jesus). 30 * The Greek: with persecutions (also something written in the margin; the persecutions are better absent; they decrease, not

increase, the value of the hundredfold). 32 They were on the road climbing to Jerusalem and those who were following him were astonished. And he took the twelve and began to tell them what was going to happen, 33 saying: "We are climbing to Jerusalem and the son of man will be handed to the chief priests and the writers and they will condemn him to death and hand him to the races 34 to be mocked * and they will crucify him and after three days he will rise". 32 The Greek: Jesus was ahead of them and they were astonished and his followers were afraid (someone reading "those who were following" wrote an obvious comment in the margin: "Jesus was ahead" and this has come into the Greek text. The Greek translator mistranslated "those who were following him" as "his followers". The Greek "were afraid" (of what would happen in Jerusalem) is an attempt to improve "were astonished" (the interpolator not realizing that the astonishment refers to what Jesus has just said in the previous verses. The Greek "they were astonished" comes from a marginal note of someone who had read the original in some MS or other. The Greek in its present composite form absurdly contrasts "they" who were astonished with "his followers" who were afraid whereas, in fact, the "they" who were astonished were also his followers. 34 * The Greek adds: and spat upon and scourged (from || Lk 18. 32-3). 35 And James and John the sons of Zebedee came to him saying: "Teacher, give us what we ask". 36 And he said: "What do you want me to do for you?" 37 And they said: "Let one of us sit on your right and the other on your left in your brightness". 38 And Jesus said to them: "You do not know what you are asking. Can you drink the cup which I drink or be baptized with the baptism with which I am baptized?" 39 They said: "We can". Jesus said to them: "You will drink the cup which I will drink and be baptized with the baptism. 40 But to sit at my right and left is not mine to give *. ~ It is prepared for others". 41 And when the ten heard they began to be indignant at James and John. 42 And, calling them, Jesus said to them: "You know

that those who are seen to rule the races are their masters and the more important men are in power over them. 43 It is not so with you, but one who wants to be great among you must be your servant. 44 And one who wants to be first among you must be everyone's slave. 45 The son of man has not come to be served but to serve and to give his life as a ransom for many". 40 * Some MSS: to you (an obvious but unnecessary addition). 40 Some Greek MSS: but for whom (at ~) (an inner Greek corruption which makes no sense without the addition at *). 46 And they came to Jericho * * with a large crowd and * a blind beggar was sitting near the road. 47 And when he heard that it was Jesus the Nazarene he began to shout and say: "Son of David, pity me". 48 And they were telling him to be quiet, but he kept shouting out all the more: "Son of David, pity me". 49 And Jesus stood and said: "Call him". And they called him, saying: "Courage! Stand! He is calling you". 50 He threw off his clothes and came out and went to him. 51 And Jesus said to him: "What do you want from me?" The blind man said to him: "Rabbi, sight". 52 And Jesus said: "Go! Your trust has saved you". And he saw immediately and began to follow him on the road. 46 * The Greek: and when he was setting out from Jericho (from || Mt 20.29). 46 * The Greek adds: with his learners and (an obvious but unnecessary addition). 46 * The Greek: the son of Timaeus, Bartimaeus (this is condemned by its uniqueness - in incidents connected with Jesus Mark gives no names apart from Jesus' associates before the passion narrative - and its strange sequence, Latin translation followed by the original Aramaic, contrary to Mark's 7.11 "corban, meaning 'gift'" and 7.34 "ephphatha, meaning 'be opened'". Timaeus must be corrupt, as it is a Greek name, which would not have been preceded by the Aramaic "bar" (son of); the original seems to be br tm)y (son of ritual impurity), the interpolator suggesting that his blindness was caused by non observance of the Mosaic law). 50 The beggar was in a building in Jericho next to the road; he

came out of it. The Greek: jumped up (from corrupted Latin). It would be stupid for a blind man to jump up, as he might crash into something or someone; it would also be pointless, as he would not know where Jesus was. Chapter 11 1 And when he was nearing Jerusalem * and Bethany near the mount of olives he sent two of his learners 2 and said to them: "Go into the walled settlement opposite and, entering, you will * find a foal tied up on which no one has sat. Untie it and bring it. 3 And if anyone asks you: 'What are you doing?' say: 'The master needs it' and he will untie it immediately". 4-5 And they went away * 6 and said to them what Jesus said to them and they gave them 7 the foal for Jesus and they put clothes on it and he sat on it. 8 And many were strewing their clothes on the path. Others were cutting foliage from fields *. 9-10 And those who were going in front and those who were following were crying out: "Blessed is the one who comes * into the kingdom of our father David. Hosanna in the highest". 1 * The Greek: Bethphage (from || Mt 21.1 or || Lk 19.29). 2 * The Greek: immediately (to make the narrative more vivid). * The Greek: 4: and found a foal tied outside in front of the door in the passage and untied it (the interpolator had "entering the walled settlement, you will immediately find a foal tied up" in his text of verse 2; hence he wrote "at the entrance" (to the settlement), "in the passage" (built onto the walls of the settlement at the entrance gate), "outside" (i.e. not in someone's enclosed courtyard). The Greek continues (verse 5): and some of those standing around there said to them: "What are you doing untying the foal?" (from || Lk 19.33: "Where are you taking it?") 8 * The Greek: and were strewing it (from || Mt 21.8) 9 * The Greek: in the name of the Master and blessed is the coming (from || Mt 21.9 or || Lk 19.38). 11 And they entered Jerusalem, the temple, and when he had looked around at everything, since the hour was late, he went out to Bethany with the twelve. 12 And the next day, when they were going out of Bethany,

he was hungry. 13 And when he saw from afar a fig with foliage he came to see what was on it and found nothing except foliage. It was not the time for figs. 14 And he said to it: "Let no one ever eat fruit from you". And his learners heard him. 15 And they came to Jerusalem and when he had entered the temple he began to exclude the sellers and buyers in the temple with the moneychangers' tables and the dove sellers' chairs.16 And he allowed no one to carry a container through the temple. 17 And he was teaching and saying: "It is written: 'My house will be called a house of pleas'. * But you have made it a bandits' cave". 18 And the chief priests and the writers heard and were seeking to kill him and they were afraid, since all the people were astonished at his teaching.19 And when it was late he was going away from the community. * The Greek: for all the clans (from the passage quoted, Is 56.7). 20 And, passing, they saw the fig withered from its roots. 21 And Peter, remembering, said: "Rabbi, the fig you cursed is withered". 22 And Jesus replied and said to them: "Show trust. 23 Amen I say to you, one who says to this mountain: 'Rise and fall into the sea' and does not doubt in his heart, if he believes everything he has said, it will happen. 24 And so I say to you: believe that you will receive everything which you plead for and ask for and it will be yours. 25 And when you stand to plead forget what you have against anyone, so your father in heaven will also forget your wrongdoing". 27 And he went out again to Jerusalem and, when he was walking in the temple, the chief priests and writers and elders came to him 28 and said: "What authority have you to do this?" * 29 And Jesus said to them: "I will ask you in one speech. Reply to me and I will tell you my authority for doing this. 30 Where did John's baptism come from? From heaven or from men? Tell me". 31 And they were thinking: "What will we say to him? From heaven? Why did we not trust him? 32 But will we say from men?" They feared the people. Everyone knew that John was a prophet. 33 And, replying, they said to Jesus: "We do not know". And Jesus said: "Neither will I tell you my authority for doing this".

28 * The Greek: and who gave you this power? (from || Mt 21.23 or || Lk 20.2). Chapter 12 1 And he began to speak in analogies: "A man planted a vineyard and surrounded it with a rampart and dug a press and built a tower and let it to countrymen and left. 2 And when the time was right he sent a slave to the countrymen for them to give him the produce. 3 And they seized him and cut him and sent him away with nothing. 4 And again he sent another slave to them and they decapitated him. * 5 And he sent another and they killed him and another and many others. * 6 * Lastly he sent his son, saying: 'They will respect my son'. 7 But the countrymen said to each other: 'Here is the heir. If we kill him the inheritance will be ours'. 8 And they seized and killed him and threw him out of the vineyard. 9 Then the master, angered, will come and kill the countrymen and give the vineyard to others. 10 Have you not read what is written: 'The stone the builders rejected has become the head of the corner. 11 This has been done by the Master. It is admirable in our eyes'? 4 * The Greek: and dishonoured him (from || Lk 20.2). 5 * The Greek: they cut up some, killed others (from || Mt 21.36). 6 * The Greek: having still his one dear son (from || Lk 20.13). 12 And they wanted to seize him and they feared the people.They knew that he meant this analogy for them. And they left him and went away. 13 And they sent some Pharisees and Herodians to trap him in speech. 14 And they said to him: "Teacher, we know that you are truthful and unconcerned about anyone. You do not look at men's appearance but teach the Master's way truthfully. Tell us, may we give the tribute to Caesar or not?" 15 But he, knowing their speech was deceitful, said to them: "Why are you testing me? Bring me a denarius". 16 They brought it and he said to them: "Whose image and inscription is this?" They told him: "Caesar's". 17 He said to them: "Give Caesar what is Caesar's and God what is God's". And they were astonished at him.

18 And Sadducees came to him. They say there is no resurrection. And they were asking him, saying: 19 "Moses wrote for us that if someone's brother dies and had a wife and left no son his brother should take her as his wife and raise up seed for his brother. 20 There were seven brothers and the first married and died before he could beget a son. 21 And a second married her to leave a seed for his brother and died 22 and all seven. If the woman dies and the woman is without sons, whose true wife will she be? All seven married her. 23 At the resurrection whose will she be?" 24 He replied to them: "You err, not knowing the scriptures or God's power. 25 When they rise from death they neither marry nor are married but are like angels of heaven. 26 Of the rising of the dead have you not read in the book of Moses concerning the bush how the Master said to him, saying: 'I am the God of Abraham and the God of Isaac and the God of Jacob'? 27 He is not the God of the dead but of the living. You are much mistaken". 28 And one of the writers came when he had heard that he had replied to them well and asked him: "What is the first commandment?" 29 And Jesus said to him: "Hear, Israel. The Master our God is one. 30 And you will love the Master your God with your whole heart and with your whole strength. 31 And the second: 'You will love the one nearest to you as yourself'. There is no other commandment greater than these". 32 And the writer said to him: "Teacher, what you say is true, that there is one Master and there is no one save him. 33 And to love him with all your heart and with all your strength and to love the one nearest as yourself is better than all sacrifices and holocausts". 34 And when Jesus saw that he replied intelligently he said to him: "You are not far from the kingdom of God". And now no one dared to question him. 35 And Jesus, replying, said, teaching in the temple: "How can the writers say that Christ is the son of David? 36 David himself says in the dedicated breath: 'The Master says to my master: "Sit at my right until I make your enemies the footstool under your feet" ' 37 David himself called him Master. How is he his son?" And the large crowd listened to him gladly. 38 And he was saying in his teaching: "Beware of the writers who like walking in robes and being greeted in the piazza

39 and the best seats in the synagogue and the best places when reclining at meals. 40 They eat widows' houses, doing this with endless pretexts. They will receive their due reward". 41 And when he was sitting opposite the treasure chest he saw what money the crowd put in *. 42 When one widow came she put in two bronze coins making a quadrans. 43 And he called together his learners and said to them: "Amen I say to you that this widow has put more in the treasure chest than all. 44 Each put in from his abundance. But she, from her poverty, put in all her sustenance". * The Greek: and rich people were putting in much (modelled after Lk 21.1). Chapter 13 1 And when he was going out one of his learners said to him: "Teacher, see what stones and what structures there are in the temple". 2 And, replying, he said to them: "You see these great structures. No stone will be left which will not be pulled down". 3 And when he was sitting on the mount of olives opposite the temple Peter, James, John and Andrew were asking him: * 4 "Tell us when this will be and the sign that this will begin to happen". 5 And, replying, he said to them: "See that no one deceives you. 6 Many will come in my name saying: 'I am the one' and they will lead many astray. 7 When you hear of wars and rumours of wars do not be afraid. These things must happen, but it is not yet the end. 8 People will rise against people and kingdom against kingdom and there will be earthquakes in places and famine. This will be the beginning of giving birth. * Most MSS: privately (from || Mt 24.5). 9 * Then they will hand you to councils and * synagogues and you will stand before potentates and kings because of me to give testimony to them. 10 * 11 And when they offer you, do not think what you are going to say, but in that hour say what you have been given. It is not you who will be talking but the dedicated breath.12 And brother will hand over brother to

death and father a son and sons will rise against parents and kill them. 13 And you will be hated by all because of my name. But one who perseveres to the last will be saved. 9 * The Greek: look out for yourselves (modelled after || Mt 10.17). 9 * The Greek: you will be beaten in (from || Mt 10.17). 10 * The Greek: and first the good news must be proclaimed to all peoples (verse 11 continues the sense of verse 9; this verse makes the extraordinary statement that all peoples must hear the good news before any of what is described in the other verses can happen; this is something which is going to take an indeterminate long time; it is an interpolation which destroys the sense and is betrayed by its clumsy connection to the preceding verse with "and"; it was suggested by || Mt 24.14: "and this good news of the kingdom will be proclaimed in the whole world to give testimony to all peoples and then the end will come". Matthew's verse is good sense where it is placed; this one in Mark is clumsy nonsense). 14 And when you see the abomination of desolation standing where it should not be (let one who reads understand) then those who are in Judaea must flee to the mountains 15 and one who is on the roof must not go down to bring anything from his house. 16 And one who is in the fields must not turn back to get his garment. 17 The terror of those with a baby in their womb and those lactating in those days! 18 And plead that this not happen in winter. 19 There will be suffering in these days such as there has not been from the beginning of creation until now and will not be ever again. 20 And if God had not shortened these days all flesh would have perished. But, because of the chosen, he shortened them. 21 And then, if anyone says to you: 'The Christ is here, he is there' do not believe him. 22 * False prophets will arise and give signs and portents to deceive, if possible, even the chosen. 23 Beware! I have foretold everything for you. 22 * The Greek: false Christs and (from || Mt 24.24). 24 In those days, after the suffering, the sun will be dark-

ened and the moon will not give her light 25 and the falling stars and the powers in the heavens will be shaken. 26 And then they will see the son of man coming in a cloud with great power and brightness. 27 And then he will send his angels and collect the chosen from the four winds, from the top of the land to the top of the heavens. 28 Learn an analogy from a fig tree. When its branch is tender and puts forth buds you know that the harvest is near. 29 So for you also. When you see this, know that the end is near and at the door. 30 Amen I say to you, this age will not pass away until all things are accomplished. 31 Heaven and earth will pass away. My words will never pass away. 32 Of this day and hour no one knows, neither the angels in heaven nor the son, only the father. 33 Look and stay awake. You do not know when the time will come. 34 As a man travelling leaves his home and gives his slaves authority, each his own work, and tells the doorkeeper to be watchful, 35 you too must be watchful, because you do not know when the Master of the house will come, in the evening or in the middle of the night or at cockcrow or in the morning, 36 in case, coming suddenly, he finds you sleeping. 37 What I have said to one man I have said to you all". * 37 Jesus identifies with the traveller of verse 34; he has told his doorkeeper (one man) to be watchful; what applies to this one man applies to them all. The Greek: What I say to you I say to all (from corrupted Latin); this makes no sense; he is only talking to his learners; he is not telling e.g. the Jewish leaders to be watchful; such men are irredeemable. 37 * The Greek: be watchful (an obvious but unnecessary addition). Chapter 14 1 It was the passover after two days and the chief priests and writers were seeking how to trap him and kill him. 2 They were saying: "In case the people riot at the festival". 3 And when he was in Bethany at the house of Simon the scaly and was reclining a woman came with a bottle of valuable spiked nard and broke it and poured it over his head. 4

Certain men were indignant and said: "Why the waste of this ointment? 5 It could be sold for * three hundred denarii and given to the poor". And they were muttering against her. 6 Jesus said: "Leave her. Why do you trouble her? She has done well for me. 7 You have the poor with you always and when you want you can help them. You do not always have me. 8 She has used what she had before the time and anointed my body for burial. 9 Amen I say to you, wherever the evangel is proclaimed in the whole world what she has done will also be told in memory of her". 5 * The Greek: more than (to make it more dramatic) 10 And Judas Scarioth went to the chief priests to betray him. They were pleased and promised to give money and he was seeking how best to betray him. 12 And on the first day of unleavened bread, when they were sacrificing the paschal lamb, his learners said to him: "Where do you want us to prepare the paschal lamb for you to eat?" 13 And he sent two of his learners and said: "Go into the settlement and a man carrying an amphora of water will meet you. Follow him 14 and, wherever he enters, say to the owner: 'The teacher says: "Do you have a lodge where I can eat the paschal lamb with my learners?"' 15 And he will show you an upstairs room with couches. Prepare for us there". 16 And his learners went out and came to the settlement as he had told them and prepared the paschal lamb. 17 And when it was late he came with the twelve. 18 And when they were reclining and eating he said: "Amen I say to you that one of you will betray me, one who is eating with me". 19 They began to be sad and say: "Not I?", another "Not I?", individually. 20 And he said * "The one who dips in the dish with me. 21 And the son of man goes as is written of him. The misery of the one by whom he is betrayed! It were better for that man if he had never been born". 20 * The Greek: one of the twelve (from verse 18 "one of you"; the interpolator's words are rather stilted; Jesus is made to say to them "one of the twelve" as if the twelve were different people from the ones he is actually addressing).

22 And while they were eating he took bread and blessed it and broke it and gave it to them and all ate it and he said: "* This is my body". 23 And he took the cup and * blessed it and gave it to them and they all drank from it. 24 And he said to them: "This is my blood * which will be shed for many. 25 Amen I say to you that I will not drink from the produce of the vine until that day when I drink it new under the rule of God". 22 Not in the Greek. 22 The Greek: take (from || Mt 26.26). 23 The Greek: giving thanks (from || Mt 26.27). 24 The Greek: of the covenant (from || Mt 26.28). 26 And when they had said a hymn they went out to the mount of olives. 27 And Jesus said to them: "You all will stumble. It is written: 'I will strike the shepherd and the sheep will be scattered'. 28 But after I rise I will go before you into Galilee". 29 Peter said to him: "Even if all stumble I will not". 30 And Jesus said to him: "Amen I say to you, today, before the cock crows, * you will disown me thrice". 31 He was saying more: "Even if I have to die with you, I will not disown you". And all said the same. 30 * The Greek: twice (to take account of the interpolated second cockcrow of either 14.68 or 14.72). 32 And they came to a place called Gethsemane. And he said to his learners "Sit here while I plead". 33 And he took Peter and James and John with him and began to be afraid and troubled. 34 And he said to them: "My soul is sorrowful even unto death; stay here and watch". 35 And he went forward a little and fell on the ground and pleaded: "If it is possible make this hour pass". 36 And he was saying: "Abba, father, everything is possible with you. Make this cup pass. But not what I want but what you want". 37 And he came and found them sleeping and said to Peter: "Simon, are you sleeping? Could you not stay awake for one hour? 38 Rise, plead that temptation pass you by. The breath is willing but the flesh is weak". 39 And again he went away to plead *. 40

And he came and found them sleeping. Their eyes were heavy and they did not know what to say to him. 41 And he came a third time and said to them: "Sleep now. My betrayer is at hand". And a little later he aroused them and said: "now it is the hour. The son of man is handed over into the hands of wrongdoers. 42 Rise; we must go ". * 38 The Greek: Stay awake (from || Mt 26.41). 39 The Greek: saying the same words (a summary of || Mt 26.42). 41 A scribe's eye slipped from one "now" to the next, causing the omission of the words in blue and making Jesus say, absurdly: "Sleep; get up"; a corrector noticed the omission and wrote in the margin "the end is missing" (i.e. the words "my betrayer is at hand" at the end of Jesus' first speech), an instruction to put them back in the text. This was done, but in the wrong place, at 42 *, and "the end is missing" was left in the margin; a later copyist, supposing it had been dropped from the text, put it in the text, giving a text of which the blue part read "the end is missing"; this happened in the Latin; "the end is missing" was translated literally into Greek, with the additional unfortunate result that the words mean, in idiomatic Greek, not "the end is missing" but "he has collected the taxes". 42 * The Greek: My betrayer is at hand (from 41; see on 41). 43 And when he was still speaking Judas, one of the twelve, came and with him a crowd with swords and clubs from the high priests and writers and elders. 44 The traitor gave a sign, saying: "It is the one whom I kiss. Bind him and take him to them". 45 And he approached and said to him: "Rabbi" and kissed him. 46 They seized him and bound him. 47 And one of those standing there seized a sword and smote a slave of the high priest and cut off his ear. 48 And Jesus said to them: "You have come to seize me with swords and clubs as if I were a robber. 49 I was with you daily teaching in the temple and you did not detain me. But so that scripture may be fulfilled. 50 And all left him and fled. 51 And a certain youth was following him, clothed in a robe. And they seized him. 52 He, leaving his robe, fled naked. 53 And they brought Jesus to the high priest and the writers and the elders. 54 And Peter was following him at a dist-

ance, up to the headquarters of the high priest, and was sitting with the attendants, warming himself at the fire. 55 The high priests and the whole council were looking for testimony against Jesus so that they could kill him, but could not find it. 56 Many gave false testimony against him, but their testimony did not agree. 57 And others, rising, were lying and saying: "He said: 'I will destroy this temple made by hands and after three days will raise another, not built by hands'". 59 And even then their testimony did not agree. 60 And the high priest rose in the middle and was asking Jesus: "Have you no reply to make to the accusations they are making against you?" 61 * He spoke again: "Are you *, the son of the Blessed One?" 62 Jesus said: "I am, and you will see the son of man sitting at the right hand of power and coming with the clouds of heaven". 63 The high priest tore his robes and said: "What further need do we have of witnesses? 64 You have heard the blasphemy. What do you think?" And all condemned him as worthy of death. 65 And some of them began to spit on him and, veiling his face, they kept praising him and saying to him: "Prophesy!" and * striking him. 53 The Greek: And all the chief priests and elders and writers assembled ("assembled" from || Mt 26.57). 60 The Greek (based on corrupted Latin): make? What accusations are they... 61 The Greek: but he was silent and made no reply ("he was silent" from || Mt 26.63; "and made no reply" from "reply" in the previous verse). 61 * The Greek: the Anointed One (from || Mt 26.63 or || Lk 22.67). 65 The Greek: to strike him (an internal Greek corruption); it makes Mark say "striking him" at the end of the verse as it he had not said it already. The praise is of course ironic. 65 * Most MSS add: attendants were (condemned by its absence from some MSS and its different position in others). 66 And when Peter was below at the headquarters one of the high priest's slave girls came 67 and, when she saw Peter warming himself, looking at him, she said: "You too were with Jesus the Nazarene". 68 He denied it, saying: "I do not know *

what you are talking about". And he went out to the area outside the courtyard. 69 When again * slave girl saw him she began to say to the bystanders: "He is one of them". 70 And he again denied it. And a little later the bystanders again said: "You too are one of them. You too are a Galilean". 71 And he began to swear and say: "I do not know this man". * 72 And immediately a cock crowed * and Peter remembered what Jesus had said to him * and began to weep. 68 * The Greek: nor understand (from || Lk 22.57). 69 * The Greek: the (Latin has no word for "the" or "a", so it is unclear whether Mark means that it was the same slave girl or another one; the point was presumably of no importance to him). 71 * The Greek: you are talking about (from || Lk 22.60) 72 Most MSS: a second time (this contradicts 14.30). 72 Most MSS: "Before the cock crows twice you will deny me thrice" (from || Mt 26.75 or || Lk 22.61). Chapter 15 1 And in the morning the chief priests with the elders and writers and the whole council consulted and bound Jesus and brought him and handed him to Pilate. 2 And Pilate asked him: "You are the king of the Jews?" And he said: "You say it". 3 And the chief priests were making many accusations against him. 4 Now Pilate was asking him again: "Are you saying nothing? Their accusations against you are very serious". 5 But Jesus made no reply, astonishing Pilate. 6 On festival days he used to free one criminal, one they asked for. 7 There was a man called Barabbas in gaol with insurgents who had murdered in an insurrection. 8 And the whole crowd was asking him for what he used to do on festival days - free someone from custody. 9 And Pilate replied and said: "Do you want me to free the king of the Jews?" 10 He knew that their leading men were handing him over out of hatred. 11 But they persuaded the people to say rather: "Free Barabbas for us". 12 Pilate replied and said: "What do you want me to do with the king of the Jews?" 13 They cried: "Crucify him". 14 Pilate said to them: "What evil has he done?" They kept crying * "Crucify him". 15 Pilate * freed

Barabbas for them and handed over Jesus, when he had been scourged, to be crucified. 8 The Greek omits (the Greek translator had a text from which these words had been accidentally omitted). 10 The Greek: the chief priests (priests added by an interpolator). 11 Most MSS: the chief priests (from the interpolation in verse 10). 14 Some MSS: all the more (from || Mt 27.23). 15 The Greek: wishing to satisfy the crowd (a summary of || Mt 27.24-5). 16 The soldiers took him away to the headquarters immediately, mustering the whole cohort, 17 and clothed him in purple and put a garland woven from thorns on him 18 and kept greeting him: "Hail, king of the Jews". 19 And they kept striking his head with a reed. * * 20 And when they had mocked him they despoiled him of the purple and clothed him in his own clothes and took him away to be attached. * 19 * The Greek: and were spitting on him (from || Mt 27.30). 19 * The Greek: and kneeling and prostrating themselves before him (from || Mt 27.29, with the change of "mocking" to "prostrating themselves", as "mocking" follows in the next verse). 20 * The Greek: to the cross (from || Mt 27.31). 21 And they seized Simon of Cyrene, who was passing, coming from his farm, the father of Alexander and Rufus, and made him carry the cross. 22 And they brought him to Golgoltha, which means "place of the skull". 23 And they were giving him wine mixed with myrrh, but he did not drink it. 24 And they crucified him and divided his clothes by lot. * 25 It was the third hour and they were guarding him. 26 The reason was written above him: "The king of the Jews". 27 And they crucified two robbers with him, one on the right and one on the left. 29 And the passers by blasphemed and, shaking their heads, kept saying: "This is the man who destroys the temple and builds it within three days. 30 Save yourself, descending from the cross". 31 And the * priests with the writers were mocking him, saying: "You saved others; save yourself. 32 Let the

Christ, the King of Israel, come down now from the cross and we will trust him". And those who were attached with him were mocking him. 21 The Greek: the fields (from || Lk 23.26). 24 The Greek: determining who would take what (an obvious but unnecessary addition). 25 The Greek: crucified (an accidental repetition from verse 24; it contradicts verse 24, which says they had aready crucified him). 31 The Greek: chief (from || Mt 27.41). 33 And when it was the sixth hour darkness covered the whole land until the ninth hour. 34 And he cried out in a loud voice: "Eli, Eli lama cheraphthani" * "My God, my God, why have you cursed me?" 35 And some of the bystanders, when they heard, were saying: "He is calling Elijah". 36 And a man ran up and filled a sponge with vinegar and * gave it to him to drink, saying: "Let us see if Elijah comes to take him down". 37 But Jesus breathed out with a loud cry and died. 38 And the veil of the temple was rent in two from top to bottom. 39 When the centurion who was standing opposite saw that he cried out thus he said: "This man was truly a son of God". 34 * The Greek adds: which means (an obvious but unnecessary addition). 34 The Greek: abandoned (from || Mt 27.46). 36 The Greek: putting it on a reed (from || Mt 27.48). 40 There were also women looking on from afar, among whom were Mary Magdalene and Mary the mother of James the less and of Joses, and Salome, 41 who were following when he was in Galilee * and many others who went up with him to Jerusalem. 41 * Most MSS: and were looking after him (from || Mt 27.55). 42 And when it was late on the pure feast of the sabbath * 43 Joses came from Arimathea, a rich decurion who himself awaited the kingdom of God. He boldly went in to Pilate and asked for Jesus' body. 44 Pilate was surprised that he was

already dead and, calling the centurion, asked him if he was already dead. 45 And when he knew * he gave the body to Joses. 46 And, buying a robe, he laid him out and wrapped him in the robe and put him in the tomb which had been dug in the rock and rolled a rock to the entrance to the tomb. 47 Mary Magdalene and Joses' Mary saw where he was placed. 42 The Greek: since it was the preparation ("the preparation" is the Greek term for the Latin "the pure feast of the sabbath"; the idea that the interpolator added with his "since" is that Jesus' body should not remain on the cross on the sabbath; the idea is found in || Jn 19.31 and that passage may have suggested it to the interpolator. 42 * The Greek: that is, the day before the sabbath (an explanatory addition). 43 The Greek: Joseph (replacing Joses with the well known name of Jesus' father). 43 The Greek: councillor (replacing the Latin word with a Greek). 45 * The Greek: from the centurion (an obvious but unnecessary addition). Chapter 16 1 And * they bought aromatics to * and anoint him. 2 And they came * on the first day of the week * 3 saying: "Who will roll for us the rock from the entrance to the tomb?" Suddenly at the third hour darkness covered the whole world and angels descended from heaven and rose in the brightness of the living God; they ascended with him and immediately light was restored. 4 Then they approached the tomb * and they saw that the rock had been rolled back because it was very large. 5 And when they had entered they saw a youth sitting on the right wearing a white robe and they felt faint. 6 And he said to them: "Why are you astonished? You seek the crucified Jesus the Nazarene. He has risen and gone out. This is the place where they put him". 7 But go and tell his learners and Peter: 'I go before you into Galilee. You will see me there as I told you'". 8 When they had left the tomb they fled. They were filled with trembling and fear and told no one anything, because of their fear.

1 * Most MSS: when the sabbath was over (an interpolation from Mt 28.1, as shown by the date being given in verse 2 as if it had not been given already). 1 The Greek: Mary Magdalene and James' Mary (from 15.47) and Salome (from 15.40). 1 * The Greek: come and (an obvious but unnecessary addition). 2 * The Greek: very early (from || Mt 28.1). 2 * The Greek: when the sun was rising (from || Mt 28.1). 3 All MSS except k omit these words (a scribe's eye slipped from tomb to tomb). At the third hour during the crucifixion Jesus' enemies were in the ascendant (15.25-32); here, at the third hour, Jesus is in the ascendant. Matthew, like all surviving copyists of Mark except for k, had no knowledge of the two angels taking Jesus up to heaven; all he saw in Mk was (16.5) a youth sitting in the tomb; he naturally presumed it was he who had removed the huge stone and so put this in his acount (28.2), making the youth an angel, a supernatural being, since it would have been impossible for a single youth to have rolled away the huge stone unaided. 4 Most MSS have this here, where it is nonsense; its being very large is not a reason for its being rolled back, but a reason for its not being rolled back; a minority have it at *, where it makes better sense; it is subsequent to the omission of the words in teal, hence can't have been written by Mark.