Mark 5

Gerasenes — the manuscripts differ between Gerasenes, Gadarenes and Gergesenes. This edition follows its base text.

Out of the tombs — the man is placed among the dead before anything else is said of him.

Dwelling (κατοίκησις, katoikēsis) is used once in the four Gospels.

Torn apart and shattered — the writer piles the verbs up.

Cutting himself with stones — only this book records it.

Fell down before him — the same gesture the unclean spirits make at 3:11.

What to me and to you is the Semitic turn of 1:24, kept word for word. I adjure you by God — the demon uses the language of exorcism against the exorcist.

The writer puts the command after the cry, to explain it — the order in the telling is not the order of events.

Legion is a Latin word kept as sound. A legion counted some thousands of soldiers.

Out of the country — the begging is to stay in the place, not to be spared.

Pigs place the scene outside Jewish country without the writer having to say so.

Send us — the request uses the word used of sending out the twelve at 6:7.

Choked here is πνίγω (pnigō), the bare root; 4:7 had the prefixed form. English cannot carry the difference in the verb itself — recorded as a loss.

Those feeding them — the herdsmen carry the news, not the disciples.

In his right mind renders one verb (σωφρονέω, sōphroneō); it is set against out of his mind at 3:21.

And about the pigs — the writer keeps the loss in the report.

The healing ends in a request to leave.

That he might be with him — the phrase of 3:14, said of the twelve.

The Lord — the man is sent to say “the Lord”, and verse 20 says he said “Jesus”.

Decapolis names a group of ten cities and is kept as sound. The man is not silenced, as others in this book are.

The crossing back puts two healings into one movement — the chapter braids them.

Synagogue ruler (ἀρχισυνάγωγος, archisynagōgos) is one office word; Matthew 9:18 says only “a ruler”.

Little daughter is a diminutive (θυγάτριον, thygatrion); English must add “little”. Saved and live are two verbs, and the first is the word of verse 34.

Pressing upon is the verb of 3:9 — the crowd is a weight in this book.

Twelve years — the same number as the girl's age in verse 42.

Under many physicians — only this book says the doctors made it worse.

From behind — she does not ask, as Jairus did.

I will be saved is the same verb as verse 23 and verse 34.

Scourge (μάστιξ, mastix) is the whip-word of 3:10 — an illness felt as a blow.

Power had gone out of him — the writer says he knew it in himself, and asks anyway.

The disciples answer the question by refusing it.

Looking around is this book's gesture, as at 3:5 and 3:34.

The whole truth — the Greek says all the truth, and the writer does not report it.

Daughter — he gives her the word Jairus used of his own child. Go into peace keeps the Greek preposition, which is not “in peace”.

The news arrives in the middle of the other healing — the braid is pulled tight here.

Overhearing renders a reading the manuscripts differ over; the other is “ignoring”. Keep believing is a present imperative — go on believing.

The three named here are the three of 9:2 and 14:33.

Wailing and lamenting are two different verbs, and this edition keeps them apart.

Is sleeping — the same double sense as at John 11:11.

Driven them all out uses the demon-verb of 1:34 — here it is mourners who are put out.

Talitha koum is Aramaic, kept as sound and translated in the same line. The base text reads koum; most versions read koumi.

Amazed with a great amazement keeps the Greek doubling, as feared a great fear did at 4:41.

Something be given her to eat — the last word of the scene is about a meal.