Mark 15:13

15:13 They shouted back, “Crucify ¹  him!”

Mark 9:24

9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”

Mark 9:26

9:26 It shrieked, threw him into terrible convulsions, and came out. The boy ²  looked so much like a corpse that many said, “He is dead!”

Mark 10:48

10:48 Many scolded ³  him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

Mark 11:9

11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! ⁴  Blessed is the one who comes in the name of the Lord! ⁵ 

Mark 15:14

15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!”

Mark 3:11

3:11 And whenever the unclean spirits ⁶  saw him, they fell down before him and cried out, “You are the Son of God.”

Mark 5:5

5:5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones.

Mark 10:47

10:47 When he heard that it was Jesus the Nazarene, he began to shout, ⁷  “Jesus, Son of David, ⁸  have mercy ⁹  on me!”

Mark 5:7

5:7 Then ¹⁰  he cried out with a loud voice, “Leave me alone, ¹¹  Jesus, Son of the Most High God! I implore you by God ¹²  – do not torment me!”

[15:13]  ¹ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[9:26]  ² 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.

[10:48]  ³ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[11:9]  ⁴ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[11:9]  ⁵ sn A quotation from Ps 118:25-26.

[3:11]  ⁵ sn Unclean spirits refers to evil spirits.

[10:47]  ⁶ tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.

[10:47]  ⁷ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[10:47]  ⁸ sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.

[5:7]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:7]  ⁸ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[5:7]  ⁹ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.