Mark 16:14

An Exegetical Study of Mark 16:14 (Codex Washingtonianus Variant)

This exegetical study of An Exegetical Study of Mark 16:14 (Codex Washingtonianus Variant) is based on a b-greek discussion from Saturday, July 10, 2004. The initial query focused on a specific variant reading of Mark 16:14 found in Codex Washingtonianus (W), raising several grammatical and semantic questions. Specifically, it sought clarification on the force of **ὑπὸ** + genitive, the syntactic and semantic relationship between **ἀλήθεια** (‘truth’) and **δύναμις** (‘power’), the precise meaning of **καταλαβέσθαι** (‘to comprehend,’ ‘to grasp,’ ‘to seize’), and how the voice (active vs. middle) of **καταλαμβάνω** might influence its interpretation in this context.

The main exegetical issue concerns the grammatical ambiguity and potential textual corruption within the variant reading from Mark 16:14 (Codex Washingtonianus). The phrase **Ὁ μὴ ἐῶν τὰ ὑπὸ τῶν πνευμάτων ἀκάθαρτα τὴν ἀλήθειαν τοῦ θεοῦ καταλαβέσθαι δύναμιν** presents significant challenges for coherent translation. Key difficulties arise from the syntactical arrangement of the article **τὰ** with **ὑπὸ τῶν πνευμάτων ἀκάθαρτα**, the indeterminate voice of the middle infinitive **καταλαβέσθαι** in relation to its implied subject and object, and the precise connection between **ἀλήθειαν** and **δύναμιν**. These issues require careful textual-critical assessment and nuanced lexical and grammatical analysis to attempt to discern the intended meaning of this complex and unusual construction.

Greek text (Codex Washingtonianus variant as presented in discussion)

Ὁ μὴ ἐῶν τὰ ὑπὸ τῶν πνευμάτων ἀκάθαρτα τὴν ἀλήθειαν τοῦ θεοῦ καταλαβέσθαι δύναμιν

Key differences with SBLGNT (2010):

• The SBLGNT, like most modern critical editions, includes Mark 16:9-20 (the “Longer Ending”) but typically places it in brackets or includes a note on its secondary textual status.
• The specific variant reading from Codex Washingtonianus (W) presented here is not found in the main text of the SBLGNT nor is it listed in its primary textual apparatus as a major alternative reading for Mark 16:14, which reads: “ὕστερον ἀνακειμένοις αὐτοῖς ἐφανερώθη, καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον οὐκ ἐπίστευσαν.” This highlights the highly peculiar nature and limited attestation of the W variant.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

The variant reading in Mark 16:14 from Codex Washingtonianus (W) is noted in the apparatus of NA28 (and NA27, as referenced in the discussion) as part of a significant longer insertion. The critical apparatus for NA27/28 explicitly suggests several emendations to make grammatical sense of the passage. These include altering **Ὁ μὴ ἐῶν τὰ** to **τὸν μὴ ἐῶντα** (changing the nominative participle and neuter article to an accusative, making it the object of an unstated main verb, or aligning it with an implied subject like “Satan”), and emending **ἀκάθαρτα** (neuter nom./acc. plural) to **ἀκαθάρτων** (genitive plural). The apparatus also contemplates adding **καὶ** (‘and’) before **δύναμιν** (‘power’) to link it coordinately with **ἀλήθειαν** (‘truth’), or substituting **ἀληθινὴν** (‘true’) for **ἀλήθειαν** to modify **δύναμιν** adjectivally.

Lexical Notes:

• ἐῶν (from **ἐάω**): A present active participle, meaning “allowing,” “permitting.” In the context of “Ὁ μὴ ἐῶν,” it refers to “the one not allowing.”
• ὑπὸ: With the genitive case, BDAG consistently defines **ὑπὸ** as “a marker of agency or cause.” It is used with passive verbs, verbal expressions having a passive sense, or with verbal nouns to indicate the agent or source of an action (e.g., “by,” “from”). This contrasts sharply with its use with the accusative, where it denotes control or subordination (“under,” “under the control of”). The discussion highlights that a direct reading of **τὰ ὑπὸ τῶν πνευμάτων ἀκάθαρτα** is problematic if **ὑπὸ** + genitive is understood solely as agency, especially when **ἀκάθαρτα** appears as a neuter adjective.
• πνευμάτων: Genitive plural of **πνεῦμα**, “spirits.” In the context of unclean spirits, it implies demonic entities.
• ἀκάθαρτα: Neuter nominative/accusative plural of **ἀκάθαρτος**, meaning “unclean,” “impure.” As a substantive, it could mean “unclean things.” The grammatical challenge lies in its relationship to **ὑπὸ τῶν πνευμάτων**. If **ἀκάθαρτα** is taken as nominative/accusative plural (“unclean things”), it creates a syntactical disconnect with the preceding **ὑπὸ τῶν πνευμάτων** if the latter is strictly an agentive phrase.
• ἀλήθειαν: Accusative singular of **ἀλήθεια**, “truth.” Here, “the truth of God.”
• καταλαβέσθαι: Aorist middle infinitive of **καταλαμβάνω**. BDAG lists meanings such as “to comprehend,” “to grasp,” “to seize,” “to overtake.” The middle voice can sometimes have a passive sense in Koine Greek, and the discussion explicitly proposes understanding it passively here (“to be understood” or “to be repressed”) due to the preceding **ὑπὸ** + genitive construction. Ephesians 3:18 is cited as another instance of the aorist middle infinitive, which is often translated passively (“that you may be able to comprehend”).
• δύναμιν: Accusative singular of **δύναμις**, “power,” “ability,” “potentiality.” Its relationship to **ἀλήθειαν** is a primary question. It could be a separate noun, or it could be related adjectivally (e.g., “true power” if **ἀληθινὴν** is adopted) or linked by a conjunction (“truth and power”). One participant suggested an Aristotelian sense of “potentiality” or “possibility.”

Translation Variants with Grammatical & Rhetorical Analysis

The variant text of Mark 16:14 from Codex Washingtonianus presents a notoriously difficult syntactical puzzle. The primary challenge lies in the phrase Ὁ μὴ ἐῶν τὰ ὑπὸ τῶν πνευμάτων ἀκάθαρτα τὴν ἀλήθειαν τοῦ θεοῦ καταλαβέσθαι δύναμιν. Without emendation, the clause “τὰ ὑπὸ τῶν πνευμάτων ἀκάθαρτα” is particularly obscure. If **ἀκάθαρτα** is a neuter plural adjective modifying an implied noun (e.g., “things”), and **ὑπὸ τῶν πνευμάτων** is agentive, then “the unclean things caused by the spirits” would not readily lead into “to be understood the truth of God power.”

One proposed resolution involves emending **ἀκάθαρτα** to the genitive plural **ἀκαθάρτων**, making “unclean spirits” the agent. This, combined with understanding **καταλαβέσθαι** in a passive sense, transforms the clause. The initial “Ὁ μὴ ἐῶν” (“the one not allowing”) is often understood to refer to Satan or a similar opposing force within the broader context of the Longer Ending, which frequently contrasts faith with unbelief and demonic activity. The idea would then be that this malevolent entity prevents God’s truth from being grasped by or from these unclean spirits. Alternatively, if “τὰ” is also emended to “τὸν,” it would refer to a singular masculine subject, perhaps “the one not allowing the unclean spirits to comprehend…”

The relationship between **ἀλήθειαν** and **δύναμιν** is another point of contention. Without a conjunction like **καὶ**, **δύναμιν** might be understood as an appositive to **ἀλήθειαν** (“the truth of God, namely, power”) or as a separate accusative object, or even adverbial (e.g., “powerfully”). The suggestion of adding **καὶ** (“and”) offers a clear coordinate linkage, “truth and power,” which is a common theological pairing. The alternative, changing **ἀλήθειαν** to **ἀληθινὴν** (“true”), would make **δύναμιν** the direct object, meaning “true power.” Rhetorically, the variant likely aims to underscore the difficulty of spiritual discernment and the opposition of spiritual forces to divine truth, framing the disciples’ unbelief within a cosmic struggle. The convolution suggests a scribe struggling to express a theological idea rather than a pristine original text.

Conclusions and Translation Suggestions

The variant reading in Mark 16:14 from Codex Washingtonianus presents a significantly challenging textual and grammatical construction, widely acknowledged to be corrupt or at least highly awkward. The proposed emendations from the NA28 apparatus and the subsequent discussion are necessary to extract any coherent meaning. The primary interpretive decision rests on how one resolves the syntax of **ὑπὸ τῶν πνευμάτων ἀκάθαρτα** and the voice of **καταλαβέσθαι**, as well as the relationship between **ἀλήθειαν** and **δύναμιν**.

Based on the analysis and proposed emendations, particularly making “unclean spirits” the agent and interpreting the infinitive passively, the most plausible interpretations emerge. These translations reflect attempts to clarify the convoluted Greek into intelligible English, addressing the syntactical ambiguities by incorporating the most common scholarly emendations and lexical interpretations discussed.

1. “The one who does not allow the truth and power of God to be understood by the unclean spirits…”
   This translation incorporates the emendation of **ἀκάθαρτα** to **ἀκαθάρτων** (making “unclean spirits” the agent) and the addition of **καὶ** before **δύναμιν** (linking “truth” and “power”). It takes **καταλαβέσθαι** in its proposed passive sense (“to be understood”). The antecedent of “the one” remains implied, likely Satan or the spirit of unbelief.
2. “The one not permitting the possibility for the truth of God to be grasped by the unclean spirits…”
   This rendering similarly emends **ἀκάθαρτα** to **ἀκαθάρτων** and interprets **δύναμιν** in the sense of “potentiality” or “possibility,” as suggested in the discussion. It also assumes a passive understanding of **καταλαβέσθαι** (“to be grasped”), highlighting the idea of spiritual inability or obstruction.
3. “The one not allowing the things made unclean by the spirits to grasp the truth of God and its power…”
   This translation attempts to retain **ἀκάθαρτα** as a neuter accusative plural, referring to “things made unclean.” It then assumes **καταλαβέσθαι** has an active sense for “unclean things,” implying they are unable to grasp the truth. It also adds “and its power” for clarity regarding **δύναμιν**. This is a less favored reading due to the syntactical challenges of **τὰ ὑπὸ τῶν πνευμάτων ἀκάθαρτα** without emendation.