Markus 5:1

Healing of a Demoniac

5:1 So ¹  they came to the other side of the lake, to the region of the Gerasenes. ² 

Markus 9:4

9:4 Then Elijah appeared before them along with Moses, ³  and they were talking with Jesus.

Markus 14:17

14:17 Then, ⁴  when it was evening, he came to the house ⁵  with the twelve.

Markus 15:38

15:38 And the temple curtain ⁶  was torn in two, from top to bottom.

Markus 16:4

16:4 But ⁷  when they looked up, they saw that the stone, which was very large, had been rolled back.

[5:1]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[5:1]  ² tc The textual tradition here is quite complicated. Most later mss (A C ˹³ Ï sy^p,h) read “Gadarenes,” which is the better reading in Matt 8:28. Other mss (א² L Δ Θ Ë¹ 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.

[5:1]  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.

[9:4]  ³ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[14:17]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:17]  ⁵ tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.

[15:38]  ⁶ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[16:4]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.