Markus 4:1--5:43

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ¹  the whole crowd was on the shore by the lake. 4:2 He taught them many things in parables, ²  and in his teaching said to them: 4:3 “Listen! A sower went out to sow. ³  4:4 And as he sowed, some seed ⁴  fell along the path, and the birds came and devoured it. 4:5 Other seed fell on rocky ground ⁵  where it did not have much soil. It sprang up at once because the soil was not deep. ⁶  4:6 When the sun came up it was scorched, and because it did not have sufficient root, ⁷  it withered. 4:7 Other seed fell among the thorns, ⁸  and they grew up and choked it, ⁹  and it did not produce grain. 4:8 But ¹⁰  other seed fell on good soil and produced grain, sprouting and growing; some yielded thirty times as much, some sixty, and some a hundred times.” 4:9 And he said, “Whoever has ears to hear had better listen!” ¹¹ 

The Purpose of Parables

4:10 When he was alone, those around him with the twelve asked him about the parables. 4:11 He said to them, “The secret ¹²  of the kingdom of God has been given ¹³  to you. But to those outside, everything is in parables,

4:12 so that although they look they may look but not see,

and although they hear they may hear but not understand,

so they may not repent and be forgiven.” ¹⁴ 

4:13 He said to them, “Don’t you understand this parable? Then ¹⁵  how will you understand any parable? 4:14 The sower sows the word. 4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ¹⁶  comes and snatches the word ¹⁷  that was sown in them. 4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy. 4:17 But ¹⁸  they have no root in themselves and do not endure. ¹⁹  Then, when trouble or persecution comes because of the word, immediately they fall away. 4:18 Others are the ones sown among thorns: They are those who hear the word, 4:19 but ²⁰  worldly cares, the seductiveness of wealth, ²¹  and the desire for other things come in and choke the word, ²²  and it produces nothing. 4:20 But ²³  these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”

The Parable of the Lamp

4:21 He also said to them, “A lamp ²⁴  isn’t brought to be put under a basket ²⁵  or under a bed, is it? Isn’t it to be placed on a lampstand? 4:22 For nothing is hidden except to be revealed, ²⁶  and nothing concealed except to be brought to light. 4:23 If anyone has ears to hear, he had better listen!” ²⁷  4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, ²⁸  and more will be added to you. 4:25 For whoever has will be given more, but ²⁹  whoever does not have, even what he has will be taken from him.” ³⁰ 

The Parable of the Growing Seed

4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground. 4:27 He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how. 4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head. 4:29 And when the grain is ripe, he sends in the sickle ³¹  because the harvest has come.” ³² 

The Parable of the Mustard Seed

4:30 He also asked, “To what can we compare the kingdom of God, or what parable can we use to present it? 4:31 It is like a mustard seed ³³  that when sown in the ground, even though it is the smallest of all the seeds in the ground – 4:32 when it is sown, it grows up, ³⁴  becomes the greatest of all garden plants, and grows large branches so that the wild birds ³⁵  can nest in its shade.” ³⁶ 

The Use of Parables

4:33 So ³⁷  with many parables like these, he spoke the word to them, as they were able to hear. 4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.

Stilling of a Storm

4:35 On that day, when evening came, Jesus ³⁸  said to his disciples, “Let’s go across to the other side of the lake.” ³⁹  4:36 So ⁴⁰  after leaving the crowd, they took him along, just as he was, in the boat, ⁴¹  and other boats were with him. 4:37 Now ⁴²  a great windstorm ⁴³  developed and the waves were breaking into the boat, so that the boat was nearly swamped. 4:38 But ⁴⁴  he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?” 4:39 So ⁴⁵  he got up and rebuked ⁴⁶  the wind, and said to the sea, ⁴⁷  “Be quiet! Calm down!” Then ⁴⁸  the wind stopped, and it was dead calm. 4:40 And he said to them, “Why are you cowardly? Do you still not have faith?” 4:41 They were overwhelmed by fear and said to one another, “Who then is this? ⁴⁹  Even the wind and sea obey him!” ⁵⁰ 

Healing of a Demoniac

5:1 So ⁵¹  they came to the other side of the lake, to the region of the Gerasenes. ⁵²  5:2 Just as Jesus ⁵³  was getting out of the boat, a man with an unclean spirit ⁵⁴  came from the tombs and met him. ⁵⁵  5:3 He lived among the tombs, and no one could bind him anymore, not even with a chain. 5:4 For his hands and feet had often been bound with chains and shackles, ⁵⁶  but ⁵⁷  he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him. 5:5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones. 5:6 When he saw Jesus from a distance, he ran and bowed down before him. 5:7 Then ⁵⁸  he cried out with a loud voice, “Leave me alone, ⁵⁹  Jesus, Son of the Most High God! I implore you by God ⁶⁰  – do not torment me!” 5:8 (For Jesus ⁶¹  had said to him, “Come out of that man, you unclean spirit!”) ⁶²  5:9 Jesus ⁶³  asked him, “What is your name?” And he said, “My name is Legion, ⁶⁴  for we are many.” 5:10 He begged Jesus ⁶⁵  repeatedly not to send them out of the region. 5:11 There on the hillside, ⁶⁶  a great herd of pigs was feeding. 5:12 And the demonic spirits ⁶⁷  begged him, “Send us into the pigs. Let us enter them.” 5:13 Jesus ⁶⁸  gave them permission. ⁶⁹  So ⁷⁰  the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.

5:14 Now ⁷¹  the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened. 5:15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind – the one who had the “Legion” – and they were afraid. 5:16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs. 5:17 Then ⁷²  they asked Jesus ⁷³  to leave their region. 5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go ⁷⁴  with him. 5:19 But ⁷⁵  Jesus ⁷⁶  did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, ⁷⁷  that he had mercy on you.” 5:20 So ⁷⁸  he went away and began to proclaim in the Decapolis ⁷⁹  what Jesus had done for him, ⁸⁰  and all were amazed.

Restoration and Healing

5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea. 5:22 Then ⁸¹  one of the synagogue rulers, ⁸²  named Jairus, ⁸³  came up, and when he saw Jesus, ⁸⁴  he fell at his feet. 5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.” 5:24 Jesus ⁸⁵  went with him, and a large crowd followed and pressed around him.

5:25 Now ⁸⁶  a woman was there who had been suffering from a hemorrhage ⁸⁷  for twelve years. ⁸⁸  5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse. 5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, ⁸⁹  5:28 for she kept saying, ⁹⁰  “If only I touch his clothes, I will be healed.” ⁹¹  5:29 At once the bleeding stopped, ⁹²  and she felt in her body that she was healed of her disease. 5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?” 5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’” 5:32 But ⁹³  he looked around to see who had done it. 5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. 5:34 He said to her, “Daughter, your faith has made you well. ⁹⁴  Go in peace, and be healed of your disease.”

5:35 While he was still speaking, people came from the synagogue ruler’s ⁹⁵  house saying, “Your daughter has died. Why trouble the teacher any longer?” 5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.” 5:37 He did not let anyone follow him except Peter, James, ⁹⁶  and John, the brother of James. 5:38 They came to the house of the synagogue ruler where ⁹⁷  he saw noisy confusion and people weeping and wailing loudly. ⁹⁸  5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.” 5:40 And they began making fun of him. ⁹⁹  But he put them all outside ¹⁰⁰  and he took the child’s father and mother and his own companions ¹⁰¹  and went into the room where the child was. ¹⁰²  5:41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.” 5:42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this. ¹⁰³  5:43 He strictly ordered that no one should know about this, ¹⁰⁴  and told them to give her something to eat.

[4:1]  ¹ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[4:2]  ² sn Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[4:3]  ³ sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God (cf. 4:11).

[4:4]  ⁴ tn Mark’s version of the parable, like Luke’s (cf. Luke 8:4-8), uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[4:5]  ⁵ sn The rocky ground in Palestine would be a limestone base lying right under the soil.

[4:5]  ⁶ tn Grk “it did not have enough depth of earth.”

[4:6]  ⁷ tn Grk “it did not have root.”

[4:7]  ⁸ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[4:7]  ⁹ sn That is, crowded out the good plants.

[4:8]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[4:9]  ¹¹ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:23; Luke 8:8, 14:35).

[4:11]  ¹² tn Grk “the mystery.”

[4:11]  sn The key term secret (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[4:11]  ¹³ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[4:12]  ¹⁴ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[4:13]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:15]  ¹⁶ sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[4:15]  ¹⁷ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[4:17]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ¹⁹ tn Grk “are temporary.”

[4:19]  ²⁰ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:19]  ²¹ tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[4:19]  ²² sn That is, their concern for spiritual things is crowded out by material things.

[4:20]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:21]  ²⁴ sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.

[4:21]  ²⁵ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[4:22]  ²⁶ tn Or “disclosed.”

[4:23]  ²⁷ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9; Luke 8:8, 14:35).

[4:24]  ²⁸ tn Grk “by [the measure] with which you measure it will be measured to you.”

[4:25]  ²⁹ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:25]  ³⁰ sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.

[4:29]  ³¹ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[4:29]  ³² sn Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24-30) and presents a complete picture of the coming of God’s kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation.

[4:31]  ³³ sn Mustard seeds are known for their tiny size.

[4:32]  ³⁴ tn Mark 4:31-32 is fairly awkward in Greek. Literally the sentence reads as follows: “As a mustard seed, which when sown in the earth, being the smallest of all the seeds in the earth, and when it is sown, it grows up…” The structure has been rendered in more idiomatic English, although some of the awkward structure has been retained for rhetorical effect.

[4:32]  ³⁵ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[4:32]  ³⁶ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[4:33]  ³⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[4:35]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:35]  ³⁹ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[4:36]  ⁴⁰ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ⁴¹ tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).

[4:36]  sn A boat that held all the disciples would be of significant size.

[4:37]  ⁴² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:37]  ⁴³ tn Or “a squall.”

[4:37]  sn The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[4:38]  ⁴⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:39]  ⁴⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[4:39]  ⁴⁶ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[4:39]  ⁴⁷ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.

[4:39]  ⁴⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:41]  ⁴⁹ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[4:41]  ⁵⁰ sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.

[5:1]  ⁵¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[5:1]  ⁵² tc The textual tradition here is quite complicated. Most later mss (A C ˹³ Ï sy^p,h) read “Gadarenes,” which is the better reading in Matt 8:28. Other mss (א² L Δ Θ Ë¹ 28 33 565 579 700 892 1241 1424 al sy^s bo) have “Gergesenes.” Others (א* B D latt sa) have “Gerasenes,” which is the reading followed in the translation here and in Luke 8:26. The difference between Matthew and Mark (which is parallel to Luke) may well have to do with uses of variant regional terms.

[5:1]  sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

[5:2]  ⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:2]  ⁵⁴ sn Unclean spirit refers to an evil spirit.

[5:2]  ⁵⁵ tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”

[5:4]  ⁵⁶ tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.

[5:4]  ⁵⁷ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:7]  ⁵⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:7]  ⁵⁹ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[5:7]  ⁶⁰ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[5:8]  ⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:8]  ⁶² sn This is a parenthetical explanation by the author.

[5:9]  ⁶³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:9]  ⁶⁴ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[5:10]  ⁶⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:11]  ⁶⁶ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[5:12]  ⁶⁷ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[5:13]  ⁶⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:13]  ⁶⁹ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[5:13]  ⁷⁰ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[5:14]  ⁷¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.

[5:17]  ⁷² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:17]  ⁷³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:18]  ⁷⁴ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[5:19]  ⁷⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ⁷⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ⁷⁷ sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[5:20]  ⁷⁸ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

[5:20]  ⁷⁹ sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[5:20]  ⁸⁰ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[5:22]  ⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ⁸² tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.

[5:22]  ⁸³ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ⁸⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:24]  ⁸⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[5:25]  ⁸⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[5:25]  ⁸⁷ tn Grk “a flow of blood.”

[5:25]  ⁸⁸ sn This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56. Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.

[5:27]  ⁸⁹ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[5:28]  ⁹⁰ tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus’ cloak.

[5:28]  ⁹¹ tn Grk “saved.”

[5:28]  sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Matt 9:21 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”

[5:29]  ⁹² tn Grk “the flow of her blood dried up.”

[5:29]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[5:32]  ⁹³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:34]  ⁹⁴ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[5:35]  ⁹⁵ sn See the note on synagogue rulers in 5:22.

[5:37]  ⁹⁶ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:38]  ⁹⁷ tn Grk “and,” though such paratactic structure is rather awkward in English.

[5:38]  ⁹⁸ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[5:40]  ⁹⁹ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ¹⁰⁰ tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ¹⁰¹ tn Grk “those with him.”

[5:40]  ¹⁰² tn Grk “into where the child was.”

[5:42]  ¹⁰³ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[5:43]  ¹⁰⁴ sn That no one should know about this. See the note on the phrase who he was in 3:12.