Mark 1:25-27

1:25 But¹ Jesus rebuked him:² “Silence! Come out of him!”³ 1:26 After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”

Mark 1:34

1:34 So⁴ he healed many who were sick with various diseases and drove out many demons.⁵ But⁶ he would not permit the demons to speak,⁷ because they knew him.⁸

¹tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

³sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

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

⁵sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

⁶tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁷sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

⁸tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [Ë¹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.