Complete textual-variant dossier
Adverse entailment established
Sections distinguish readings, edition history, evidence, theological consequences, and the Research Center's evaluation. CBGM is an analytical tool; editorial committees—not the software—make textual decisions.
1Passage and issue
Passage
Issue
The received verb says Jesus heard the report of the girl’s death. The critical verb may mean overheard it or disregarded it. The narrative consequence is the same command against fear.
Variant class
Addition / omission
2Textus Receptus
Greek reading
“Jesus, immediately hearing the word that was spoken” (εὐθέως ἀκούσας).
Authorized Version
“As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.” — Mark 5:36
Edition note
The Research Center uses the received Greek text underlying the Authorized Version as its baseline; edition-specific differences are recorded when the variation unit requires them.
Historical annotation witness
Erasmus’s Annotationes
Erasmus’s printed Greek text, his Latin annotation, and the Research Center’s evaluation are distinct evidence. Each edition remains separately identified because Erasmus revised the Annotationes across his five editions.
Not yet assessed. No inference about Erasmus’s silence has been made. A Latin annotation and translation will appear here only after an edition and exact locus have been verified.
The Erasmus annotation audit has not yet been completed for this locus. Do not infer from this status that Erasmus was silent.
Westminster and Dutch annotation witnesses
Westminster Annotations
Not yet assessed. No inference from silence is made.
Dutch Annotations
Not yet assessed. No inference from silence is made.
3NA28 baseline and critical-text rationale
NA28 baseline reading
“Jesus, overhearing or disregarding the word that was spoken” (παρακούσας).
Translation or explanation
“Jesus, overhearing or disregarding the word that was spoken” (παρακούσας).
Metzger’s report of the UBS committee
Metzger reports the UBS4 committee's treatment of the variation unit. The note grounds the relevant decision in scribal harmonization to a parallel passage; the printed confidence rating represented here is {B}. This is a controlled synopsis rather than a quotation.
Locator: Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2nd ed., note on Mark 5:36
ECM / CBGM evidence and editors
No passage-specific ECM/CBGM editorial explanation is attached to this record. Official method sources describe the CBGM as a set of coherence procedures, not a decision-maker: editors define variation units and local stemmata and evaluate pre-genealogical, genealogical, and stemmatic coherence together with transcriptional, intrinsic, and other philological evidence.
4UBS6 and intended NA29 revision
No UBS6 / intended NA29 main-text change is recorded for this passage in the controlled 169-change ledger.
No change row is attached to this passage.
UBS6 is published, and the German Bible Society identifies its Greek main text as identical to the intended NA29 main text. The complete NA29 volume and its apparatus remain forthcoming. Project-ledger rows retain their source and verification statements until they are checked against the published UBS6 text and, when available, the NA29 apparatus.
5Doctrinal and four-point analysis
Effect class
Exegetical or interpretive consequence
Exact proposition affected
No single doctrinal proposition is directly changed; the principal consequence is exegetical, historical, or cumulative.
Doctrinal analysis
Exegetical or interpretive consequence. The record does not establish that the variant by itself removes an entire Christian doctrine; explicit wording, exegesis, and cumulative testimony must be distinguished.
Bahnsen four-point examination
Arbitrariness
At Mark 5:36, the critical choice avoids arbitrariness only to the extent that it states public manuscript, transcriptional, and intrinsic grounds. Editorial status: Preliminary record accepted for staging; independent review remains pending. The critical text uses parakousas, a verb that can mean overhearing, hearing incidentally, or disregarding what was said. Those considerations support the critical verb’s claim to be the harder form.
Inconsistency
The criteria used at Mark 5:36 must be applied to comparable readings as well. A principle such as age, difficulty, brevity, or coherence cannot be decisive here and quietly reversed elsewhere merely to escape a historical, grammatical, or theological difficulty.
Consequences
Exegetical or interpretive consequence: No single doctrinal proposition is directly changed; the principal consequence is exegetical, historical, or cumulative.
Preconditions of intelligibility
The argument presupposes stable authorship, meaningful language, objective logical norms, transmissible evidence, and a coherent account of how Scripture can be received and identified by the church. The analysis tests whether the method can make those conditions intelligible without reducing the text to an indefinitely revisable editorial construct.
This framework examines an argument and its conditions; it does not claim to read an editor's private motives.
6Argument for the received reading
External and historical evidence
English versions reveal the ambiguity. , The New Testament in the Original Greek according to the Text Followed in the Authorised Version (Cambridge, 1894).
Internal and transcriptional evidence
One describes how the words reached Jesus, the other how he treated them. A verb shaped by interpretation The simpler akousas agrees with Luke 8:50 and may have entered Mark through harmonization. The addition of “immediately” also sounds like Mark’s familiar narrative pace.
Reception and ecclesiastical use
The received text continues, “As soon as Jesus heard the word,” he told the ruler not to fear.
Providential-preservation analysis
Providential preservation is not used as a substitute for evidence at Mark 5:36. It supplies the confessional context in which manuscript transmission, broad reception, and the church's actual possession of Scripture are evaluated together.
Canonical coherence with the rest of Scripture
Canonical coherence remains an explicit test: a proposed reading must make grammatical and theological sense within the immediate context and the rest of Scripture. No conflict is asserted merely because two editions differ; the claimed incoherence must be demonstrated at this passage.
Canonical-coherence verdict
The Authorized Version is retained where its representation of the TR forms a coherent reading within the immediate context and the rest of Scripture. Any competing form must demonstrate an equal or better canonical fit rather than merely invoke an edition or method label.
Response to the principal critical argument
Editorial status: Preliminary record accepted for staging; independent review remains pending. The critical text uses parakousas, a verb that can mean overhearing, hearing incidentally, or disregarding what was said. Those considerations support the critical verb’s claim to be the harder form.
Passage-specific evidence from consulted works
Core 0.6.3 supplied-source audit complete: 1 passage-specific note attached. Incidental citations and global-method sources are retained in the audit report rather than presented as local textual evidence.
The Causes of the Corruption of the Traditional Text of the Holy GospelsPassage-specific traditional-text argument
John William Burgon; edited by Edward Miller — supplied PDF pp. 151
Burgon directly discusses Mark 5:36. The local discussion treats Greek manuscript evidence, ancient versions, internal and transcriptional considerations as part of his case for the traditional form and challenges the sufficiency or interpretation of the evidence used for the rival reading.
Editorial use: Burgon’s witness lists and textual judgments are historical source claims. They are useful evidence and argument, but this release does not represent them as a fresh collation against the current ECM/NA apparatus.
Conclusion
The same Greek verb parakouō can mean refusing to listen in Matthew 18:17. That lexical range explains why translators divide between “overheard” and “ignored,” but context must select the sense. Jesus immediately responds to the message, so he did not behave as though he failed to hear it. Whether he overheard or disregarded its hopeless conclusion, the action still leads to direct speech addressed to Jairus.
The received clause deserves its place. Its common verb can explain the rise of a prefixed form through scribal variation just as the Lukan parallel can explain simplification. More importantly, Mark’s emphasis is not on a subtle posture toward speech but on the immediacy of Christ’s answer. The moment Jairus hears death, he hears from Jesus: fear not; believe.
Logical entailment
The Authorized Version serves as the faithful English representation. The preservation claim applies immediately to the authentic Hebrew and Greek texts—not to an English translation as though it were the inspired source.
Canonical-status rule: Physical printing is not canonical inclusion. If an edition prints a passage in double brackets while judging it secondary or non-original, it disagrees with the received text concerning the identity and extent of inspired Scripture.
Status: Established
Immediate textual or doctrinal consequence
At Mark 5:36, the received text reads “Jesus, immediately hearing the word that was spoken” (εὐθέως ἀκούσας).” and its Authorized Version representation reads “As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.” — Mark 5:36”. The assessed critical reading is “Jesus, overhearing or disregarding the word that was spoken” (παρακούσας).”. The immediate consequence is that the critical text no longer states the received wording at this locus. The immediate local effect is exegetical or interpretive; this argument does not claim that a distinct Christian doctrine disappears from the verse.
Necessary reasoning chain
- At Mark 5:36, the received Hebrew/Greek form is “Jesus, immediately hearing the word that was spoken” (εὐθέως ἀκούσας).”; the Authorized Version represents it as “As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.” — Mark 5:36”. The assessed critical form is “Jesus, overhearing or disregarding the word that was spoken” (παρακούσας).”.
- The received and critical forms are not the same at this locus. Therefore, if the competing critical form is original, the received form is secondary rather than the authentic wording at this place. The immediate consequence is: At Mark 5:36, the received text reads “Jesus, immediately hearing the word that was spoken” (εὐθέως ἀκούσας).” and its Authorized Version representation reads “As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.” — Mark 5:36”. The assessed critical reading is “Jesus, overhearing or disregarding the word that was spoken” (παρακούσας).”. The immediate consequence is that the critical text no longer states the received wording at this locus. The immediate local effect is exegetical or interpretive; this argument does not claim that a distinct Christian doctrine disappears from the verse.
- If the received form at this place is secondary rather than original, then the authentic Hebrew/Greek text was not kept pure at this place in the received textual tradition; therefore the unqualified confessional preservation claim must be denied or redefined.
Ultimate preservation consequence
If the competing reading is original and the received reading is secondary, then God did not preserve and keep pure the authentic text at this place in the received textual tradition. The unqualified confessional claim that Scripture was kept pure in all ages must therefore be denied or redefined.
Sources
- Westminster Confession of Faith (1647)Chapter 1, section 8 — Governing confessional preservation claim
- F. H. A. Scrivener, The New Testament in the Original Greek according to the Text followed in the Authorized VersionReceived Greek reading
- Digital ECM — Mark 5:36Current critical-edition, ECM, or editorial documentation
- The Causes of the Corruption of the Traditional Text of the Holy Gospelssupplied PDF pp. 151 — Passage-specific traditional-text argument
- German Bible Society — UBS6 publications and relation to NA29Current critical-edition, ECM, or editorial documentation
Read the full research essay and its sources
Passage: Mark 5:36
Received reading: “Jesus, immediately hearing the word that was spoken” (εὐθέως ἀκούσας).
Principal competing reading: “Jesus, overhearing or disregarding the word that was spoken” (παρακούσας).
Editorial status: Preliminary record accepted for staging; independent review remains pending.
“As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.” — Mark 5:36
Messengers tell Jairus, “Thy daughter is dead: why troublest thou the Master any further?” The received text continues, “As soon as Jesus heard the word,” he told the ruler not to fear. The critical text uses parakousas, a verb that can mean overhearing, hearing incidentally, or disregarding what was said.
English versions reveal the ambiguity. Some translate “overhearing”; others “ignoring.” Those are not identical actions. One describes how the words reached Jesus, the other how he treated them.
A verb shaped by interpretation
The simpler akousas agrees with Luke 8:50 and may have entered Mark through harmonization. The addition of “immediately” also sounds like Mark’s familiar narrative pace. Those considerations support the critical verb’s claim to be the harder form.
Yet parakouō is precisely the kind of word that invites replacement or reinterpretation. If a copyist took it as “ignore,” the sentence might seem to portray Jesus dismissing the report rather than answering it. If it meant “overhear,” a reader could wonder why ordinary akouō was not used. A marginal gloss with the common verb could move into the line.
The received wording gives a clean sequence: the death report is spoken; Jesus hears it at once; he counters it with “Be not afraid, only believe.” The adverb does not merely make the story fast. It prevents the despairing message from governing Jairus for even a narrative beat.
The rival reading, properly translated, does not make Christ callous. He refuses to accept death as the final word over the child. Still, translating it “ignoring” risks suggesting that faith means denying facts. Jesus does not deny the girl’s death; he goes to her and raises her.
The same Greek verb parakouō can mean refusing to listen in Matthew 18:17. That lexical range explains why translators divide between “overheard” and “ignored,” but context must select the sense. Jesus immediately responds to the message, so he did not behave as though he failed to hear it. Whether he overheard or disregarded its hopeless conclusion, the action still leads to direct speech addressed to Jairus.
The received clause deserves its place. Its common verb can explain the rise of a prefixed form through scribal variation just as the Lukan parallel can explain simplification. More importantly, Mark’s emphasis is not on a subtle posture toward speech but on the immediacy of Christ’s answer. The moment Jairus hears death, he hears from Jesus: fear not; believe.
Sources and further reading
- F. H. A. Scrivener, ed., The New Testament in the Original Greek according to the Text Followed in the Authorised Version (Cambridge, 1894).
- Michael W. Holmes, ed., The Greek New Testament: SBL Edition (Society of Biblical Literature and Logos Bible Software, 2010), text and apparatus.
- Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2nd ed., notes on the stated passage.
- Mark 5:21–43; Luke 8:40–56.
7Related materials
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- Record
- VAR-2015
- Status
- Preliminary
- Version
- 1.1-dossier
- Review
- Level B — Editorial synthesis
- Editor
- Chris Thomas
- Reviewer
- Independent reviewer pending assignment
- First date
- 1st century · Date Range
- Last revised
- 2026-07-22
Evidence and editorial controls
- Verification
- Passage, principal readings, and stated editorial comparison checked against Scrivener’s received Greek text and the SBLGNT apparatus; exhaustive manuscript collation remains open. Metzger commentary entries were matched by exact passage where present; ECM/CBGM rationale is passage-specific only when an official editorial explanation is cited. Ledger rows are identified as UBS6 / intended NA29 data but retain their row-level verification caveats pending direct collation. Supplied-source audit completed in Core 0.6.3. Accepted local notes were matched by canonical passage and manually bounded; source claims remain attributed where current apparatus verification is pending.
- Rights and access
- Original editorial synthesis. Biblical readings are short scholarly quotations; cited editions and digital witnesses retain their stated rights and access conditions.
- Known limitations
- This staging record summarizes the principal variation unit and representative evidence. It is not a fresh collation of every extant manuscript, version, lectionary, or patristic citation.
Links from this record
No public outgoing links are recorded.
Records that cite or connect here
No public backlinks are recorded.
Corrections and evidence submissions
No correction submission is presently attached to this record. Submit evidence or read the correction policy.
Chris Thomas, “Mark 5:36 — “As Soon as Jesus Heard” or “Ignoring What Was Spoken”?,” VAR-2015, Confessional Bibliology Research Center, version 1.0-staging, last revised 2026-07-22.
Revision history
- — Chris Thomas