Mark 5:9

5:9 Jesus ¹  asked him, “What is your name?” And he said, “My name is Legion, ²  for we are many.”

Mark 7:17

7:17 Now ³  when Jesus ⁴  had left the crowd and entered the house, his disciples asked him about the parable.

Mark 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ⁵  asked him to cast the demon out of her daughter.

Mark 8:22

A Two-stage Healing

8:22 Then ⁶  they came to Bethsaida. They brought a blind man to Jesus ⁷  and asked him to touch him.

Mark 8:29

8:29 He asked them, “But who do you say that I am?” Peter answered him, ⁸  “You are the Christ.” ⁹ 

Mark 9:11

9:11 Then ¹⁰  they asked him, ¹¹  “Why do the experts in the law ¹²  say that Elijah must come first?”

Mark 9:21

9:21 Jesus ¹³  asked his father, “How long has this been happening to him?” And he said, “From childhood.

Mark 9:28

9:28 Then, ¹⁴  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Mark 10:2

10:2 Then some Pharisees ¹⁵  came, and to test him ¹⁶  they asked, “Is it lawful for a man to divorce his ¹⁷  wife?” ¹⁸ 

Mark 15:4

15:4 So Pilate asked him again, ¹⁹  “Have you nothing to say? See how many charges they are bringing against you!”

Mark 15:9

15:9 So Pilate asked them, ²⁰  “Do you want me to release the king of the Jews for you?”

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¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

² 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.

³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

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

⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

⁸ tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”

⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹¹ tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

¹² tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.

¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵ tc The Western text (D it) and a few others have only καί (kai) here, rather than καὶ προσελθόντες Φαρισαῖοι (kai proselqonte" Farisaioi, here translated as “then some Pharisees came”). The longer reading, a specific identification of the subject, may have been prompted by the parallel in Matt 19:3. The fact that the mss vary in how they express this subject lends credence to this judgment: οἱ δὲ Φαρισαῖοι προσελθόντες (Joi de Farisaioi proselqonte", “now the Pharisees came”) in W Θ 565 2542 pc; καὶ προσελθόντες οἱ Φαρισαῖοι (kai proselqonte" Joi Farisaioi, “then the Pharisees came”) in א C N (˹: καὶ προσελθόντες ἐπηρώτησαν αὐτὸν οἱ Φαρισαῖοι) 579 1241 1424 pm; and καὶ προσελθόντες Φαρισαῖοι in A B K L Γ Δ Ψ Ë¹³ 28 700 892 2427 pm. Further, the use of an indefinite plural (a general “they”) is a Markan feature, occurring over twenty times. Thus, internally the evidence looks rather strong for the shorter reading, in spite of the minimal external support for it. However, if scribes assimilated this text to Matt 19:3, a more exact parallel might have been expected: Matthew has καὶ προσῆλθον αὐτῷ Φαρισαῖοι (kai proshlqon aujtw Farisaioi, “then Pharisees came to him”). Although the verb form needs to be different according to syntactical requirements of the respective sentences, the word order variety, as well as the presence or absence of the article and the alternation between δέ and καί as the introductory conjunction, all suggest that the variety of readings might not be due to scribal adjustments toward Matthew. At the same time, the article with Φαρισαῖοι is found in both Gospels in many of the same witnesses (א Ï in Matt; א pm in Mark), and the anarthrous Φαρισαῖοι is likewise parallel in many mss (B L ˹³ 700 892). Another consideration is the possibility that very early in the transmissional history, scribes naturally inserted the most obvious subject (the Pharisees would be the obvious candidates as the ones to test Jesus). This may account for the reading with δέ, since Mark nowhere else uses this conjunction to introduce the Pharisees into the narrative. As solid as the internal arguments against the longer reading seem to be, the greatest weakness is the witnesses that support it. The Western mss are prone to alter the text by adding, deleting, substituting, or rearranging large amounts of material. There are times when the rationale for this seems inexplicable. In light of the much stronger evidence for “the Pharisees came,” even though it occurs in various permutations, it is probably wisest to retain the words. This judgment, however, is hardly certain.

sn See the note on Pharisees in 2:16.

¹⁶ tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.

¹⁷ tn The personal pronoun “his” is not in the Greek text, but is certainly implied and has been supplied in the English translation to clarify the sense of the statement (cf. “his wife” in 10:7).

¹⁸ tn The particle εἰ (ei) is often used to introduce both indirect and direct questions. Thus, another possible translation is to take this as an indirect question: “They asked him if it were lawful for a man to divorce his wife.” See BDF §440.3.

sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 6:17-19). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.

¹⁹ tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.

²⁰ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.