Markus 5:3-5

5:3 He lived among the tombs, and no one could bind him anymore, not even with a chain. 5:4 For his hands and feet had often been bound with chains and shackles, ¹  but ²  he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him. 5:5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones.

Markus 9:20-26

9:20 So they brought the boy ³  to him. When the spirit saw him, it immediately threw the boy into a convulsion. He ⁴  fell on the ground and rolled around, foaming at the mouth. 9:21 Jesus ⁵  asked his father, “How long has this been happening to him?” And he said, “From childhood. 9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.” 9:23 Then Jesus said to him, “‘If you are able?’ ⁶  All things are possible for the one who believes.” 9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”

9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked ⁷  the unclean spirit, ⁸  saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.” 9:26 It shrieked, threw him into terrible convulsions, and came out. The boy ⁹  looked so much like a corpse that many said, “He is dead!”

[5:4]  ¹ tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.

[5:4]  ² tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:20]  ³ tn Grk “him.”

[9:20]  ⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:21]  ⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[9:23]  ⁶ tc Most mss (A C³ Ψ 33 Ï) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunh, “if you are able”; supported by א B C* L N* Δ Ë¹ 579 892 pc). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ Ë¹³ 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunh, “if you can [do] this”; so [Ì⁴⁵] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunh, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the original wording here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.

[9:25]  ⁷ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ⁸ sn Unclean spirit refers to an evil spirit.

[9:26]  ⁹ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.