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馬 可 福 音 5
Chinese New Testament: Easy-to-Read Version

耶稣让一个人摆脱邪灵

5 耶稣和门徒们渡过湖，来到格拉森人居住的地区。 2 耶稣一下船，就有一个被邪灵附体的人从坟地里来见他。 3 这个人住在坟地里，没人能捆住他，连锁链也捆不住他。 4 他曾屡次被人用镣铐锁住手脚，但是他挣断了锁链，砸开了脚镣。谁也制服不了他。 5 他昼夜在坟地和山野中嚎叫，用石头砸自己的身体。

6 他远远地看见了耶稣，就飞奔过来，跪倒在耶稣面前， 当耶稣正说：“你这个邪灵，离开那人，”时，那人大声喊叫道∶“至高无上的上帝之子，耶稣，您要怎样处置我？我求您以上帝的名字发誓，不要惩罚我！”

9 耶稣问他∶“你叫什么名字？”

那人回答说∶“我的名字叫军团 [a]，因为有很多邪灵附在我体内。” 10 在他体内的邪灵们一遍又一遍地乞求耶稣不要把他们驱逐出这个地区。

11 这时候，有一大群猪正在山坡上吃食。 12 邪灵们乞求耶稣道∶“把我们派到猪群里去吧，这样我们就可以钻到它们身上。” 13 耶稣准许了他们，邪灵们离开那个人，钻到猪身上去了。于是，猪群狂奔下山崖，掉进湖里淹死了，那群猪大约有两千多头。

14 养猪的人跑了，他们把这事告诉了城镇和乡村的人们。人们都出来，想看看究竟发生了什么事。 15 他们来到耶稣那里，看到那个曾被许多邪灵附体的人正坐在那里。他已经穿上了衣服，神智已恢复了正常，他们都很害怕。 16 一些目击者把这个被鬼附身的人所遇到的事和关于猪群的事告诉给其它人， 17 人们都央求耶稣离开此地。

18 耶稣上船要离开时，那个曾被鬼附体的人央求着要与他一同走。 19 但是耶稣没有应许，对他说∶“回去和你的家人及朋友们在一起吧！告诉他们主为你做的一切和主对你所施的怜悯。”

20 于是，那个人走了。他在低加波利 [b]向人们讲述主为他做的大事，人们都为此感到惊讶。

耶稣救活已死的女孩，还治好了病妇

21 耶稣上船渡回到湖对岸，又有很多人聚集在那里。耶稣站在湖边。 22 有个名叫睚鲁的犹太会堂管事来到那里，他一见到耶稣，就跪在他的脚边， 23 再三地恳求他说∶“我的小女儿快要死了。求你来把手按在她身上，让她痊愈，复活过来。”

24 耶稣就跟他去了。一大群人跟着他，簇拥在他周围。

25 人群中有个患血漏十二年的女子， 26 她看过不少医生，受了不少罪，为治病花光了所有的钱。可是病情不但没有好转，反而更加恶化了。 27 她听说耶稣的事迹，就挤进人群，来到耶稣身后，摸了一下耶稣的长袍。 28 她想∶“我只要摸一下他的衣服，我的病就会好了。” 29 果然她的血漏止住了，她感觉到自己体内的病治好了。 30 耶稣立刻感觉到有能量从他身上散发了。他停下脚步，转身问道∶“谁摸了我？”

31 耶稣的门徒对他说∶“许多人都在拥挤着你，但你却问‘谁摸了我？’”

32 但是，耶稣仍旧在人群中搜寻摸了他衣服的人。 33 那个吓得发抖的女子明白发生在自己身上的事，便战战兢兢地走上前俯伏在耶稣面前，就把事情经过一五一十地告诉了耶稣。 34 耶稣对她说∶“亲爱的女子，你的信仰治愈了你。平平安安地走吧，你不会再遭罪了。”

35 正当耶稣说话时，一些男人从会堂管事睚鲁家里赶来报信，他们说∶“你女儿已经死了，何必还麻烦老师呢？”

36 耶稣无意听到这话，就对管事说∶“不要害怕，尽管相信就是了。”

37 耶稣只让彼得、雅各和雅各的兄弟约翰跟着他。 38 他们来到会堂管事的家里，看见里面乱轰轰的，人们正在嚎啕大哭。 39 耶稣走进去，对他们说∶“你们为什么又叫又哭？这孩子没有死，她只是睡着了。” 40 但是人们却嘲笑耶稣。耶稣让其他人出去，只带着孩子的父母和他的三个门徒来到孩子的房间。 41 他握住孩子的手，对她说∶“大利大，古米！”（意思是“小姑娘，我要你站起来！”） 42 女孩马上站起来，下床四处走起来，（她当时十二岁。）人们顿时惊得目瞪口呆。 43 耶稣严厉地命令她父母，不让他们把此事告给人们， 然后，耶稣吩咐他们拿些东西给女孩吃。

Footnotes

  1. 馬 可 福 音 5:9 军团： 意为很多，每一罗马军团约有5千人。
  2. 馬 可 福 音 5:20 低加波利： 也叫十城，在加利利湖东岸，曾有十个主要城镇。
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马可福音 5
Chinese New Version (Simplified)

治好鬼附的格拉森人(A)

5 他们到了海的那边，进入格拉森人的地区。 2 耶稣一下船，就有一个被污灵附着的人，从墓地里迎面而来。 3 那人经常住在坟墓中间，从来没有人能绑住他，甚至用锁炼都不能。 4 曾经有很多次，人用脚镣和锁炼捆绑他，锁炼却被他挣断，脚镣也被他弄碎，始终没有人能制伏他。 5 他昼夜在坟墓里和山野间喊叫，又用石头砍自己。 6 他远远地看见耶稣，就跑过去拜他， 7 大声呼叫，说：“至高　神的儿子耶稣，我跟你有甚么关系呢？我指着　神恳求你，不要叫我受苦。” 8 因为当时耶稣吩咐他：“你这污灵，从这人身上出来！” 9 耶稣问他：“你叫甚么名字？”他回答：“我名叫‘群’，因为我们众多。” 10 他再三央求耶稣，不要把他们从那地方赶走。 11 附近的山坡上有一大群猪正在吃东西； 12 污灵求耶稣说：“打发我们到猪群那里附在猪身上吧。” 13 耶稣准了他们。污灵就出来，进到猪群里去，于是那群猪闯下山崖，掉在海里淹死了，猪的数目约有两千。 14 放猪的人都逃跑了，到城里和各乡村去报告，大家就来看发生了甚么事。 15 他们来到耶稣跟前，看见那被鬼附过的人，就是曾被名叫‘群’的鬼附过的人，坐在那里，穿上了衣服，神志清醒，他们就害怕。 16 看见的人把被鬼附过的人所遭遇的和那群猪的事，告诉了他们。 17 他们就要求耶稣离开他们的地区。 18 耶稣上船的时候，那被鬼附过的人来求他，要和他在一起。 19 耶稣不许，却对他说：“你回家到你的亲属那里去，把主为你作了多么大的事，并他怎样怜悯你，都告诉他们。” 20 那人就走了，开始在低加波利传讲耶稣为他所作的大事，众人都希奇。

治好血漏病的女人(B)

21 耶稣又坐船渡到那边；还在海边的时候，有一大群人向他围拢过来。 22 当时来了一位会堂的主管，名叫叶鲁。他一看见耶稣，就俯伏在他脚前， 23 迫切地求他说：“我的小女儿快要死了，请你来按手在她身上，把她救活。” 24 耶稣就和他一起去了。

一大群人跟着他，拥挤着他。 25 有一个女人，患了十二年的血漏病， 26 在好些医生手中受了许多痛苦，又花尽了她一切所有的，不仅毫无起色，反而更加沉重。 27 她听见耶稣的事，就从后面来杂在人群中间，摸耶稣的衣服。 28 因为她说：“只要摸到他的衣服，我就必痊愈。” 29 于是她血漏的源头立刻干了，她在身体上感觉到病已经得了医治。 30 耶稣自己立刻觉得有能力从他里面出去，就转过身来对群众说：“谁摸了我的衣服？” 31 门徒对他说：“你看，这么多人拥挤你，你还问‘谁摸我’吗？” 32 耶稣周围观看，要看作这事的女人。 33 那女人知道在她身上所成就的事，就恐惧战兢地前来向耶稣俯伏，把实情全告诉了他。 34 耶稣对她说：“女儿，你的信使你痊愈了，平安地回去吧，你的病已经好了。”

使女孩复活(C)

35 耶稣还在说话的时候，有人从会堂主管的家里来说：“你的女儿已经死了，何必还劳动老师呢？” 36 耶稣听见所说的话，就对会堂主管说：“不要怕！只要信！” 37 于是他不许别人跟他一起去，只带了彼得、雅各和雅各的弟弟约翰。 38 他们来到会堂主管的家，耶稣看见许多人哭泣哀号，一片混乱， 39 就走进去，对众人说：“为甚么大哭大嚷呢？孩子不是死了，是睡着了。” 40 众人就嘲笑他。耶稣把众人都赶出去，带着孩子的父母和跟随他的门徒，进入孩子所在的房间。 41 耶稣拉着孩子的手，对她说：“大利大，古米！”翻译出来就是：“小女孩，我吩咐你起来！” 42 那女孩子就立刻起来行走；那时她已经十二岁了。众人就非常惊奇。 43 耶稣再三嘱咐他们，不要让人知道这事，又吩咐给她东西吃。

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Mark 5
New English Translation

Healing of a Demoniac

5 So[a] they came to the other side of the lake, to the region of the Gerasenes.[b] 2 Just as Jesus[c] was getting out of the boat,[d] a man with an unclean spirit[e] came from the tombs and met him.[f] 3 He lived among the tombs, and no one could bind him anymore, not even with a chain. 4 For his hands and feet had often been bound with chains and shackles,[g] but[h] he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him. 5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones. 6 When he saw Jesus from a distance, he ran and bowed down before him. 7 Then[i] he cried out with a loud voice, “Leave me alone,[j] Jesus, Son of the Most High God! I implore you by God[k]—do not torment me!” 8 (For Jesus[l] had said to him, “Come out of that man, you unclean spirit!”)[m] 9 Jesus[n] asked him, “What is your name?” And he said, “My name is Legion,[o] for we are many.” 10 He begged Jesus[p] repeatedly not to send them out of the region. 11 There on the hillside,[q] a great herd of pigs was feeding. 12 And the demonic spirits[r] begged him, “Send us into the pigs. Let us enter them.” 13 Jesus[s] gave them permission.[t] So[u] the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about 2,000 were drowned in the lake.

14 Now[v] the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened. 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. 16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs. 17 Then[w] they began to beg Jesus[x] to leave their region. 18 As he was getting into the boat the man who had been demon-possessed asked if he could go[y] with him. 19 But[z] Jesus[aa] 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,[ab] that he had mercy on you.” 20 So[ac] he went away and began to proclaim in the Decapolis[ad] what Jesus had done for him,[ae] and all were amazed.

Restoration and Healing

21 When Jesus had crossed again in a boat[af] to the other side, a large crowd gathered around him, and he was by the sea. 22 Then[ag] one of the synagogue leaders,[ah] named Jairus,[ai] came up, and when he saw Jesus,[aj] he fell at his feet. 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.” 24 Jesus[ak] went with him, and a large crowd followed and pressed around him.

25 Now[al] a woman was there who had been suffering from a hemorrhage[am] for twelve years.[an] 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. 27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak,[ao] 28 for she kept saying,[ap] “If only I touch his clothes, I will be healed.”[aq] 29 At once the bleeding stopped,[ar] and she felt in her body that she was healed of her disease. 30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?” 31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’” 32 But[as] he looked around to see who had done it. 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. 34 He said to her, “Daughter, your faith has made you well.[at] Go in peace, and be healed of your disease.”

35 While he was still speaking, people came from the synagogue leader’s[au] house saying, “Your daughter has died. Why trouble the teacher any longer?” 36 But Jesus, paying no attention to what was said, told the synagogue leader, “Do not be afraid; just believe.” 37 He did not let anyone follow him except Peter, James,[av] and John, the brother of James. 38 They came to the house of the synagogue leader where[aw] he saw noisy confusion and people weeping and wailing loudly.[ax] 39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep!” 40 And they began making fun of him.[ay] But he forced them all outside,[az] and he took the child’s father and mother and his own companions[ba] and went into the room where the child was.[bb] 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.” 42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this.[bc] 43 He strictly ordered that no one should know about this,[bd] and told them to give her something to eat.

Footnotes

  1. Mark 5:1 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
  2. Mark 5:1 tc The textual tradition here is quite complicated. Most later mss (A C ƒ13 M syp,h) read “Gadarenes,” which is the better reading in Matt 8:28. Other mss (א2 L Δ Θ ƒ1 28 33 565 579 700 892 1241 1424 al sys 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.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.
  3. Mark 5:2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  4. Mark 5:2 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  5. Mark 5:2 sn Unclean spirit refers to an evil spirit.
  6. Mark 5:2 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.”
  7. Mark 5:4 tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.
  8. Mark 5:4 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  9. Mark 5:7 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  10. Mark 5:7 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….”
  11. Mark 5:7 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.
  12. Mark 5:8 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  13. Mark 5:8 sn This is a parenthetical explanation by the author.
  14. Mark 5:9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  15. Mark 5:9 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.
  16. Mark 5:10 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  17. Mark 5:11 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
  18. Mark 5:12 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
  19. Mark 5:13 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  20. Mark 5:13 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.
  21. Mark 5:13 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
  22. Mark 5:14 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.
  23. Mark 5:17 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  24. Mark 5:17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  25. Mark 5:18 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
  26. Mark 5:19 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  27. Mark 5:19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  28. Mark 5:19 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.
  29. Mark 5:20 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.
  30. Mark 5:20 sn The Decapolis refers to a group of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay on the east side of the Jordan River. Although frequently seen as a league of independent city states organized by the Roman general Pompey, contemporary sources do not support such a view. Rather their unity came from their Greek (Hellenistic) culture and religions, which set them apart from surrounding areas.
  31. Mark 5:20 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.
  32. Mark 5:21 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  33. Mark 5:22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  34. Mark 5:22 tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41). sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.
  35. Mark 5:22 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 P45 א A B C L M lat sy co. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.
  36. Mark 5:22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  37. Mark 5:24 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  38. Mark 5:25 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  39. Mark 5:25 tn Grk “a flow of blood.”sn This probably refers to a chronic vaginal or uterine hemorrhage which rendered the woman ritually unclean, thus limiting her social contacts and religious participation (see further J. Marcus, Mark 1–8 [AYB], 357).
  40. Mark 5:25 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.
  41. Mark 5:27 tn Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
  42. Mark 5:28 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.
  43. Mark 5:28 tn Grk “saved.”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.”
  44. Mark 5:29 tn Grk “the flow of her blood dried up.”sn The woman was most likely suffering from a vaginal or uterine hemorrhage, in which case her bleeding would make her ritually unclean.
  45. Mark 5:32 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  46. Mark 5:34 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.
  47. Mark 5:35 sn See the note on synagogue leaders in 5:22.
  48. Mark 5:37 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.
  49. Mark 5:38 tn Grk “and,” though such paratactic structure is rather awkward in English.
  50. Mark 5:38 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
  51. Mark 5:40 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
  52. Mark 5:40 tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballō), almost always has the connotation of force in Mark. The typical “put them all outside” is somewhat understated in the context; given the raucous nature of the crowd in v. 38, forceful activity was probably required in order to evict them.
  53. Mark 5:40 tn Grk “those with him.”
  54. Mark 5:40 tn Grk “into where the child was.”
  55. Mark 5:42 tn The Greek word εὐθύς (euthus, 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.
  56. Mark 5:43 sn That no one should know about this. See the note on the phrase who he was in 3:12.
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