23:1 Then 3 the whole group of them rose up and brought Jesus 4 before Pilate. 5
6:17 Then 28 he came down with them and stood on a level place. 29 And a large number 30 of his disciples had gathered 31 along with 32 a vast multitude from all over Judea, from 33 Jerusalem, 34 and from the seacoast of Tyre 35 and Sidon. 36 They came to hear him and to be healed 37 of their diseases,
1 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
4 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
5 sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.
5 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
6 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
7 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
7 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
8 tn Grk “a multitude of the armies of heaven.”
9 sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.
10 tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.
11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
12 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
13 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
14 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
15 tn Or “to depart from them.”
16 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
17 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
18 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
13 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
14 sn See the note on the name Mount of Olives in v. 29.
15 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
16 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
17 sn See 2:13, 20; Acts 2:47; 3:8-9.
18 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
19 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
16 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
17 tn Grk “large crowd.”
18 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
19 tn Grk “and.”
20 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
21 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
22 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
23 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
24 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.