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 sy^p,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 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.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.