translation_id: net-engnet

book_id: MRK

label: NET translator note

text: Grk “And.” Here καί ( kai ) has been translated as “so” to indicate a summary and transition in the narrative.


text: Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


text: 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.”


text: Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.


text: Grk “and.” Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


text: Grk “And.” Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


text: 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….”


text: Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


text: Grk “mountain,” but this might give the English reader the impression of a far higher summit.


text: Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.


text: Here δέ ( de ) has been translated as “so” to indicate a conclusion and transition in the narrative.


text: Grk “And.” Here καί ( kai ) has been translated as “now” to indicate a transition to the response to the miraculous healing.


text: Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.


text: Grk “And.” Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


text: Grk “And.” Here καί ( kai ) has been translated as “So” to indicate the conclusion of the episode in the narrative.


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


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


text: 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.


text: Grk “He”; the referent (Jesus) has been specified in the translation for clarity.


text: Grk “And.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


text: Grk “a flow of blood.”


text: Grk “garment,” but here ἱμάτιον ( Jimation ) denotes the outer garment in particular.


text: 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.


text: 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.”


text: Grk “the flow of her blood dried up.” sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.


text: 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.


text: 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.


text: Grk “and,” though such paratactic structure is rather awkward in English.


text: Grk “They were laughing at him.” The imperfect verb has been taken ingressively.


text: Or “threw them all outside.” The verb used, ἐκβάλλω ( ekballw ), almost always has the connotation of force in Mark.


text: Grk “those with him.”


text: Grk “into where the child was.”


text: 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.