Mark and Luke called this area the country of the Gerasenes, but Matthew called it the country of the Gadarenes. Gergesa (also referred to as Gersa and Kersa) was a small village about midway on the eastern shore of the lake. Gadara was a larger town six miles southeast of the lake"s southern end. This incident apparently happened somewhere near both towns on the southeast coast of the lake. Another town with a similar name, Gerasa (Jarash), stood37 miles southeast of the lake, too far southeast to qualify as the site of this miracle. [source][source][source]
"At the site of Kersa the shore is level, and there are no tombs. But about a mile further south there is a fairly steep slope within forty yards from the shore, and about two miles from there cavern tombs are found which appear to have been used for dwellings." [1][source]
Context Summary
Mark 5:1-20 - Power Over Unclean Spirits
This poor victim of a dark tyrant power was endowed with superhuman strength, and scorned restraint. Terrible to others, he endured untold misery himself, and sought relief in tears and self-inflicted torture. The evil spirit who inflicted torment was also in dread of torment from the gentle Savior, as one whose eyes are inflamed dreads the light. What an admixture of man and demons-he answered, We are many! And how malignant! The demons dread disembodiment and prefer a swine's body to none. Many in our midst are held by a similar diabolic power, against which, because they yielded at first by imperceptible degrees, they now struggle in vain. Yet for such there is absolute deliverance in Christ. The emblem of a sinner, a very Samson in evil-doing, this man gives encouragement to all those who are driven to evil by demon power.
Distinguish between the sinner and the evil spirits that have control of him, and do their will. The demon that torments a man loves mischief, and would rather destroy swine than be idle. It was not Christ who destroyed these animals, but the spirit of evil. Hast thou been redeemed? Go forth and win others for thy Lord. Tell them what he has done for thee! [source]
Chapter Summary: Mark 5
1Jesus delivering the possessed of the legion of demons, 13they enter into the pigs 22He is entreated by Jairus to go and heal his daughter 25He heals the woman subject to bleeding, 35and raises Jairus' daughter from death
Greek Commentary for Mark 5:1
The Gerasenes [των Γερασηνων] Like Luke 8:26 while Matthew 8:28 has “the Gadarenes.” The ruins of the village Khersa (Gerasa) probably point to this site which is in the district of Gadara some six miles southeastward, not to the city of Gerasa some thirty miles away. [source]
Reverse Greek Commentary Search for Mark 5:1
Matthew 18:28Took him by the throat [αὐτὸν ἔπνιγεν] Lit., throttled. Wyc., strangled. Compare were choked, Mark 5:13. Creditors often dragged their debtors before the judge, as the Roman law allowed them to do, holding them by the throat. Thus Livy (4: 53), relates how, a difficulty having arisen between the consul Valerius and one Menenius, the tribunes put an end to the contest, and the consul ordered into prison (collum torsisset, twisted the neck ) the few who appealed. And Cicero (“Pro Cluentio,” xxi.) “Lead him to the judgment-seat with twisted neck (collo obtorto )Compare Cicero, “In C. Verrem,” 4:10. [source]
Matthew 8:28The country of the Gadarenes [τεν χωραν των Γαδαρηνων] This is the correct text in Matthew while in Mark 5:1 and Luke 8:26 it is “the country of the Gerasenes.” Dr. Thomson discovered by the lake the ruins of Khersa (Gerasa). This village is in the district of the city of Gadara some miles southeastward so that it can be called after Gerasa or Gadara. So Matthew speaks of “two demoniacs” while Mark and Luke mention only one, the leading one. [source]
Matthew 8:29Thou Son of God [υιε του τεου] The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out. The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil‘s agents. They know that there is nothing in common between them and the Son of God Usually τα δαιμονια ta daimonia is the word in the New Testament for demons, but in Matthew 8:31 we have οι δαιμονες hoi daimones (the only example in the N.T.). Δαιμονιον Daimonion is a diminutive of δαιμων daimōn In Homer δαιμων daimōn is used synonymously with τεος theos and τεα thea Hesiod employed δαιμων daimōn of men of the golden age as tutelary deities. Homer has the adjective δαιμονιος daimonios usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote (History of Greece) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons. See notes on 1 Corinthians 10:20.; note on 1 Timothy 4:1; note on Revelation 9:20; and notes on Revelation 16:13. In the Gospels demons are the same as unclean spirits (Mark 5:12,Mark 5:15; Mark 3:22,Mark 3:30; Luke 4:33). The demons are disturbers (Vincent) of the whole life of man (Mark 5:2.; Mark 7:25; Matthew 12:45; Luke 13:11,Luke 13:16). [source]
Mark 1:34Devils [δαιμόνια] The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Matthew 4:1. The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were so often east out by Christ: διάμων , of which demon is a transcript, and which occurs, according to the best texts, only at Matthew 8:31; and δαιμόνιον , which is not a diminutive, but the neuter of the adjective δαιμόνιος ,of, or belonging to a demon. The cognate verb is δαιμονίζομαι to be possessed with a demon, as in Mark 1:32. The derivation of the word is uncertain. Perhaps δαίω , to distribute, since the deities allot the fates of men. Plato derives it from δαήμων , knowing or wise. In Hesiod, as in Pythagoras, Thales, and Plutarch, the word δαίμων is used of men of the golden age, acting as tutelary deities, and forming the link between gods and men. Socrates, in Plato's “Cratylus,” quotes Hesiod as follows: “Socrates: You know how Hesiod uses the word? Hermogenes: Indeed I do not. Soc.: Do you not remember that he speaks of a golden race of men who came first? Her.: Yes, I know that. Soc.: He says of them,But now that fate has closed over this race,They are holy demons upon earth,Beneficent, averters of ills, guardians of mortal men.'”After some further conversation, Socrates goes on: “And therefore I have the most entire conviction that he called them demons, because they were δαήμονες (knowing or wise )Now, he and other poets say truly that, when a good man dies, he has honor and a mighty portion among the dead, and becomes a demon, which is a name given to him signifying wisdom. And I say, too, that every wise man who happens to be a good man is more than human ( δαιμόνιον ) both in life and death, and is rightly called a demon.” Mr. Grote (“History of Greece”) observes that in Hesiod demons are “invisible tenants of the earth, remnants of the once happy golden race whom the Olympic gods first made - the unseen police of the gods, for the purpose of repressing wicked behavior in the world.” In later Greek the word came to be used of any departed soul. In Homer δαίμων is used synonymously with θεός and θεά , god and goddess, and the moral quality of the divinity is determined by the context: but most commonly of the divine power or agency, like the Latin numen, the deity considered as a power rather than as a person. Homer does not use δαιμόνιον substantively, but as an adjective, always in the vocative case, and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange condition. Therefore, as a term of reproach - wretch! sirrah! madman! (“Iliad,” 2:190,200; 4:31; ix., 40). Occasionally in an admiring or respectful sense (“Odyssey,” xiv., 443; xxiii., 174); Excellent stranger! noble sir! Homer also uses δαίμων of one's genius or attendant spirit, and thence of one's lot orfortune. So in the beautiful simile of the sick father (“Odyssey,” 5:396), “Some malignant genius has assailed him.” Compare “Odyssey,” x., 64; xi., 61. Hence, later, the phrase κατὰ δαίμονα is nearly equivalent to by chance. We have seen that, in Homer, the bad sense of δαιμόνοις is the prevailing one. In the tragedians, also, δαίμων , though used both of good and bad fortune, occurs more frequently in the latter sense, and toward this sense the word gravitates more and more. The undertone of Greek thought, which tended to regard no man happy until he had escaped from life (see on Matthew 5:3, blessed )naturally imparted a gloomy and forbidding character to those who were supposed to allot the destinies of life. -DIVIDER-
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In classical Greek it is noticeable that the abstract τὸ δαιμόνιον fell into the background behind δαίμων , with the development in the latter of the notion of a fate or genius connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling personal providence, and the strange gods, “obscure to human knowledge and alien to human life,” taking the abstract term uniformly in an evil sense. -DIVIDER-
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Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not only the link between the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the divine nature. The enormities which the older myths ascribed directly to the gods - thefts, rapes, abductions - were the doings of bad demons. It also saved the credit of the old legends, obviating the necessity of pronouncing either that the gods were unworthy or the legends untrue. “Yet, though devised for the purpose of satisfying a more scrupulous religious sensibility, it was found inconvenient afterward when assailants arose against paganism generally. For while it abandoned as indefensible a large portion of what had once been genuine faith, it still retained the same word demons with an entirely altered signification. The Christian writers in their controversies found ample warrant among the earlier pagan authors for treating all the gods as demons; and not less ample warrant among the later pagans for denouncing the demons generally as evil beings” (Grote, “History of Greece”). -DIVIDER-
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This evil sense the words always bear in the New Testament as well as in the Septuagint. Demons are synonymous with unclean spirits (Mark 5:12,Mark 5:15; Mark 3:22,Mark 3:30; Luke 4:33). They appear in connection with Satan (Luke 10:17,Luke 10:18; Luke 11:18,Luke 11:19); they are put in opposition to the Lord (1 Corinthians 10:20,1 Corinthians 10:21); to the faith (1 Timothy 4:1). They are connected with idolatry (Revelation 9:20; Revelation 16:13,Revelation 16:14). They are special powers of evil, influencing and disturbing the physical, mental, and moral being (Luke 13:11,Luke 13:16; Mark 5:2-5; Mark 7:25; Matthew 12:45). -DIVIDER-
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[source]
Mark 5:9My name is Legion [Λεγιων ονομα μοι] So Luke 8:30, but not Matthew. Latin word (legio). A full Roman legion had 6,826 men. See note on Matthew 26:53. This may not have been a full legion, for Mark 5:13 notes that the number of hogs was “about two thousand.” Of course, a stickler for words might say that each hog had several demons. [source]
Luke 8:38Besought [ἐδέετο] Imperfect: was beseeching. See on prayers, Luke 5:33. Rev., prayed. Beseech is used to render παρακαλέω (Mark 5:10). See on consolation, Luke 6:24. Παρακαλέω , beseech, is used of prayer to God in only one instance, 2 Corinthians 12:8, where Paul besought the Lord to remove the thorn in the flesh. Frequently or requests to Christ while on earth. Δεομαι , to pray, often of prayer to God (Matthew 9:38; Luke 10:2; Acts 8:22). It is noticeable that in Luke 8:28, where the demons address Christ as the Son of the highest God, they say δέομαι , I pray. In Luke 8:31,Luke 8:32, where they ask not to be sent away, and to be allowed to enter into the swine, they say παρακαλέω , I beseech. The restored man, recognizing Jesus' divine power, prayed ( ἐδεῖτο ) to be with him. The distinction, however, must not be closely pressed. The two words seem to be often used interchangeably in the New Testament. [source]
Luke 6:24Consolation [παράκλησις] From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Luke 8:26The Gerasenes [τον Γερασηνων] This is the correct text here as in Mark 5:1 while Gadarenes is correct in Matthew 8:28. See there for explanation of this famous discrepancy, now cleared up by Thomson‘s discovery of Khersa Only here in the N.T. The later Greek form is αντιπεραν antiperan (Polybius, etc.). Some MSS. here have περαν peran like Mark 5:1; Matthew 8:28. [source]
Luke 8:31The deep [ἄβυσσον] Lit., the bottomless. Transcribed into ourabyss, as Rev. Mark has a quite different request, that he would not send them out of the country (Mark 5:10). In Romans 10:7, used of Hades, to which Christ descended; and in Revelation always of the bottomless pit. The demons refer to their place of abode and torment. [source]
Luke 8:26Over against Galilee [αντιπερα της Γαλιλαιας] Only here in the N.T. The later Greek form is αντιπεραν antiperan (Polybius, etc.). Some MSS. here have περαν peran like Mark 5:1; Matthew 8:28. [source]
Luke 8:27He had worn no clothes [ουκ ενεδυσατο ιματιον] First aorist middle indicative, constative aorist, viewing the “long time” as a point. Not pluperfect as English has it and not for the pluperfect, simply “and for a long time he did not put on himself (indirect middle) any clothing.” The physician would naturally note this item. Common verb ενδυω enduō or ενδυνω endunō This item in Luke alone, though implied by Mark 5:15 “clothed” Imperfect active. Peculiar to Luke, though implied by the mention of tombs in all three (Mark 5:3; Matthew 8:28; Luke 8:27). [source]
Luke 8:33Rushed down the steep [ωρμησεν κατα του κρημνου] Ablative with κατα kata as in Mark 5:13; Matthew 8:32 and the same vivid verb in each account, to hurl impetuously, to rush. [source]
Luke 8:33Were choked [απεπνιγη] Second aorist (constative) passive indicative third singular (collective singular) where Mark 5:13 has the picturesque imperfect επνιγοντο epnigonto f0). [source]
Luke 8:34Saw what had come to pass [ιδοντες το γεγονος] This item only in Luke. Note the neat Greek idiom το γεγονος to gegonos articular second perfect active participle of γινομαι ginomai Repeated in Luke 8:35 and in Mark 5:14. Note numerous participles here in Luke 8:35 as in Mark 5:15. [source]
John 1:18No man hath seen God at any time [Θεὸν οὐδεὶς ἑώρακεν πώποτε] God is first in the Greek order, as emphatic: “God hath no man ever seen.” As to the substance of the statement, compare John 3:11; Exodus 33:20; 1 John 4:12. Manifestations of God to Old Testament saints were only partial and approximate (Exodus 33:23). The seeing intended here is seeing of the divine essence rather than of the divine person, which also is indicated by the absence of the article from Θεὸν , God. In this sense even Christ was not seen as God. The verb ὁράω , to see, denotes a physical act, but emphasizes the mental discernment accompanying it, and points to the result rather than to the act of vision. In 1 John 1:1; 1 John 4:12,1 John 4:14, θεάομαι is used, denoting calm and deliberate contemplation (see on John 1:14). In John 12:45, we have θεωρέω , to behold (see on Mark 5:15; see on Luke 10:18). Both θεάομαι and θεωρέω imply deliberate contemplation, but the former is gazing with a view to satisfy the eye, while the latter is beholding more critically, with an inward spiritual or mental interest in the thing beheld, and with a view to acquire knowledge about it. “ Θεωρεῖν would be used of a general officially reviewing or inspecting an army; θεᾶσθαι of a lay spectator looking at the parade” (Thayer). [source]
Acts 27:14Beat down from it [εβαλεν κατ αυτης] Second aorist active indicative of βαλλω ballō to throw. Here “dashed” (intransitive). Αυτης Autēs is in the ablative, not genitive case, beat “down from it” (Crete), not “against it or on it.” (Robertson, Grammar, p. 606). Αυτης Autēs cannot refer to πλοιον ploion (boat) which is neuter. So the ablative case with κατα kata as in Mark 5:13, Homer also. The Cretan mountains are over 7,000 feet high. A tempestuous wind which is called Euraquilo (ανεμος τυπωνικος ο καλουμενος Ευρακυλων anemos tuphōnikos ho kaloumenos Eurakulōn). ΤυπωνΤυπως Tuphōn̂Tuphōs was used for the typhoon, a violent whirlwind (τυρβο turbo) or squall. This word gives the character of the wind. The Ευρακυλων Eurakulōn (reading of Aleph A B against the Textus Receptus Ευροκλυδων Eurokludōn) has not been found elsewhere. Blass calls it a hybrid word compounded of the Greek ευρος euros (east wind) and the Latin αθυιλο aquilo (northeast). It is made like ευρονοτος euronotos (southeast). The Vulgate has euroaquilo. It is thus the east north east wind. Page considers Euroclydon to be a corruption of Euraquilo. Here the name gives the direction of the wind. [source]
Romans 1:8Is proclaimed [καταγγέλλεται] The different compounds of the simple verb ἀγγέλλω toannounce, are interesting. The simple verb occurs only at John 20:18. Ἁναγγέλλειν is to report with the additional idea of bringing tidings up to or back to the person receiving them. So John 5:15. The impotent man brought back information to the Jews. Compare Mark 5:14. So Christ will send the Comforter, and He will bring back to the disciples tidings of things to come. John 16:13-15. See Acts 14:27; 2 Corinthians 7:7; 1 Peter 1:12. Ἁπαγγέλλειν is to announce with a reference to the source from ( ἀπό ) which the message comes So Matthew 2:8; Acts 12:14. Compare Luke 7:22; Luke 8:34,Acts 5:22. -DIVIDER-
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Καταγγέλλειν is to proclaim with authority, as commissioned to spread the tidings throughout, down among those that hear them, with the included idea of celebrating or commending. So here. Compare Acts 16:21; Acts 17:3. Thus in ἀναγγέλλειν therecipient of the news is contemplated; in ἀπαγγέλλειν thesource; in καταγγέλλειν the relation of the bearer and hearer of the message. The first is found mostly in John, Mark, and Acts; the second in the Synoptists and Acts; the third only. in the Acts and Paul. [source]
Romans 12:3Not to think of himself more highly than he ought to think [μη υπερπρονειν παρ ο δει προνειν] Indirect negative command after λεγω legō (I say). Play on the two infinitives προνειν phronein to think, and υπερπρονειν huperphronein (old verb from υπερπρων huperphrōn over-proud, here only in N.T.) to “over-think” with παρ ο par' ho (beyond what) added. Then another play on προνειν phronein and σωπρονειν sōphronein (old verb from σωπρων sōphrōn sober-minded), to be in one‘s right mind (Mark 5:15; 2 Corinthians 5:13). Self-conceit is here treated as a species of insanity. [source]
Hebrews 11:32To tell [διηγούμενον] Lit. the time will fail me telling: if I tell. See on Mark 9:9, and comp. Mark 5:16; Luke 8:39; Luke 9:10; Acts 9:27, and διήγησις narrative(A.V. declaration ), Luke 1:1. Gideon, etc. These names of the four judges are not enumerated in chronological order. Samuel is closely connected with David as in the history, but with τε καὶ as introducing the new order of the prophets. [source]
1 Peter 4:7Be ye sober [σωφρονήσατε] The word is froth σῶς , sound, and φρήν , the mind. Therefore, as Rev., be ye of sound mind. Compare Mark 5:15. [source]
Revelation 1:13Girt about [περιεζωσμενον] Perfect passive participle of περιζωννυμι perizōnnumi accusative singular agreeing with ομοιον homoion the breasts Old word for breasts of a woman (Luke 11:27; Luke 23:29) and nipples of a man, as here. High girding like this was a mark of dignity as of the high priest (Josephus, Ant. III. 7. 2). For προς pros with the locative see Mark 5:11. [source]
Revelation 1:13Clothed [ενδεδυμενον] Perfect passive participle of ενδυω enduō accusative case agreeing with ομοιον homoion garment down to the foot Old adjective ποδηρης podērēs (from πους pous foot, and αιρω airō), here only in N.T., accusative singular retained with the passive participle as often with verbs of clothing. Supply χιτωνα chitōna or εστητα esthēta (garment).Girt about (περιεζωσμενον periezōsmenon). Perfect passive participle of περιζωννυμι perizōnnumi accusative singular agreeing with ομοιον homoion the breasts (προς τοις μαστοις pros tois mastois). Old word for breasts of a woman (Luke 11:27; Luke 23:29) and nipples of a man, as here. High girding like this was a mark of dignity as of the high priest (Josephus, Ant. III. 7. 2). For προς pros with the locative see Mark 5:11.With a golden girdle Accusative case again retained with the passive participle (verb of clothing). Note also χρυσαν chrusān (vernacular Koiné) rather than the old form, χρυσην chrusēn f0). [source]
Parse: Noun, Genitive Masculine Plural
Root: Γερασηνός
Sense: also called Gadarenes, is assumed to have been located on the eastern shore of Lake Gennesaret.
Greek Commentary for Mark 5:1
Like Luke 8:26 while Matthew 8:28 has “the Gadarenes.” The ruins of the village Khersa (Gerasa) probably point to this site which is in the district of Gadara some six miles southeastward, not to the city of Gerasa some thirty miles away. [source]
Reverse Greek Commentary Search for Mark 5:1
Lit., throttled. Wyc., strangled. Compare were choked, Mark 5:13. Creditors often dragged their debtors before the judge, as the Roman law allowed them to do, holding them by the throat. Thus Livy (4: 53), relates how, a difficulty having arisen between the consul Valerius and one Menenius, the tribunes put an end to the contest, and the consul ordered into prison (collum torsisset, twisted the neck ) the few who appealed. And Cicero (“Pro Cluentio,” xxi.) “Lead him to the judgment-seat with twisted neck (collo obtorto )Compare Cicero, “In C. Verrem,” 4:10. [source]
This is the correct text in Matthew while in Mark 5:1 and Luke 8:26 it is “the country of the Gerasenes.” Dr. Thomson discovered by the lake the ruins of Khersa (Gerasa). This village is in the district of the city of Gadara some miles southeastward so that it can be called after Gerasa or Gadara. So Matthew speaks of “two demoniacs” while Mark and Luke mention only one, the leading one. [source]
The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out. The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil‘s agents. They know that there is nothing in common between them and the Son of God Usually τα δαιμονια ta daimonia is the word in the New Testament for demons, but in Matthew 8:31 we have οι δαιμονες hoi daimones (the only example in the N.T.). Δαιμονιον Daimonion is a diminutive of δαιμων daimōn In Homer δαιμων daimōn is used synonymously with τεος theos and τεα thea Hesiod employed δαιμων daimōn of men of the golden age as tutelary deities. Homer has the adjective δαιμονιος daimonios usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote (History of Greece) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons. See notes on 1 Corinthians 10:20.; note on 1 Timothy 4:1; note on Revelation 9:20; and notes on Revelation 16:13. In the Gospels demons are the same as unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). The demons are disturbers (Vincent) of the whole life of man (Mark 5:2.; Mark 7:25; Matthew 12:45; Luke 13:11, Luke 13:16). [source]
The beginnings of things seem to have a peculiar interest for Mark. See Mark 1:1, Mark 1:45; Mark 4:1; Mark 5:17, Mark 5:20; Mark 6:2, Mark 6:7, Mark 6:34, Mark 6:55. [source]
Rev., beholdeth. See on Mark 5:15. [source]
The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Matthew 4:1. The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were so often east out by Christ: διάμων , of which demon is a transcript, and which occurs, according to the best texts, only at Matthew 8:31; and δαιμόνιον , which is not a diminutive, but the neuter of the adjective δαιμόνιος ,of, or belonging to a demon. The cognate verb is δαιμονίζομαι to be possessed with a demon, as in Mark 1:32. The derivation of the word is uncertain. Perhaps δαίω , to distribute, since the deities allot the fates of men. Plato derives it from δαήμων , knowing or wise. In Hesiod, as in Pythagoras, Thales, and Plutarch, the word δαίμων is used of men of the golden age, acting as tutelary deities, and forming the link between gods and men. Socrates, in Plato's “Cratylus,” quotes Hesiod as follows: “Socrates: You know how Hesiod uses the word? Hermogenes: Indeed I do not. Soc.: Do you not remember that he speaks of a golden race of men who came first? Her.: Yes, I know that. Soc.: He says of them,But now that fate has closed over this race,They are holy demons upon earth,Beneficent, averters of ills, guardians of mortal men.'”After some further conversation, Socrates goes on: “And therefore I have the most entire conviction that he called them demons, because they were δαήμονες (knowing or wise )Now, he and other poets say truly that, when a good man dies, he has honor and a mighty portion among the dead, and becomes a demon, which is a name given to him signifying wisdom. And I say, too, that every wise man who happens to be a good man is more than human ( δαιμόνιον ) both in life and death, and is rightly called a demon.” Mr. Grote (“History of Greece”) observes that in Hesiod demons are “invisible tenants of the earth, remnants of the once happy golden race whom the Olympic gods first made - the unseen police of the gods, for the purpose of repressing wicked behavior in the world.” In later Greek the word came to be used of any departed soul. In Homer δαίμων is used synonymously with θεός and θεά , god and goddess, and the moral quality of the divinity is determined by the context: but most commonly of the divine power or agency, like the Latin numen, the deity considered as a power rather than as a person. Homer does not use δαιμόνιον substantively, but as an adjective, always in the vocative case, and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange condition. Therefore, as a term of reproach - wretch! sirrah! madman! (“Iliad,” 2:190,200; 4:31; ix., 40). Occasionally in an admiring or respectful sense (“Odyssey,” xiv., 443; xxiii., 174); Excellent stranger! noble sir! Homer also uses δαίμων of one's genius or attendant spirit, and thence of one's lot orfortune. So in the beautiful simile of the sick father (“Odyssey,” 5:396), “Some malignant genius has assailed him.” Compare “Odyssey,” x., 64; xi., 61. Hence, later, the phrase κατὰ δαίμονα is nearly equivalent to by chance. We have seen that, in Homer, the bad sense of δαιμόνοις is the prevailing one. In the tragedians, also, δαίμων , though used both of good and bad fortune, occurs more frequently in the latter sense, and toward this sense the word gravitates more and more. The undertone of Greek thought, which tended to regard no man happy until he had escaped from life (see on Matthew 5:3, blessed )naturally imparted a gloomy and forbidding character to those who were supposed to allot the destinies of life. -DIVIDER- -DIVIDER- In classical Greek it is noticeable that the abstract τὸ δαιμόνιον fell into the background behind δαίμων , with the development in the latter of the notion of a fate or genius connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling personal providence, and the strange gods, “obscure to human knowledge and alien to human life,” taking the abstract term uniformly in an evil sense. -DIVIDER- -DIVIDER- Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not only the link between the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the divine nature. The enormities which the older myths ascribed directly to the gods - thefts, rapes, abductions - were the doings of bad demons. It also saved the credit of the old legends, obviating the necessity of pronouncing either that the gods were unworthy or the legends untrue. “Yet, though devised for the purpose of satisfying a more scrupulous religious sensibility, it was found inconvenient afterward when assailants arose against paganism generally. For while it abandoned as indefensible a large portion of what had once been genuine faith, it still retained the same word demons with an entirely altered signification. The Christian writers in their controversies found ample warrant among the earlier pagan authors for treating all the gods as demons; and not less ample warrant among the later pagans for denouncing the demons generally as evil beings” (Grote, “History of Greece”). -DIVIDER- -DIVIDER- This evil sense the words always bear in the New Testament as well as in the Septuagint. Demons are synonymous with unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). They appear in connection with Satan (Luke 10:17, Luke 10:18; Luke 11:18, Luke 11:19); they are put in opposition to the Lord (1 Corinthians 10:20, 1 Corinthians 10:21); to the faith (1 Timothy 4:1). They are connected with idolatry (Revelation 9:20; Revelation 16:13, Revelation 16:14). They are special powers of evil, influencing and disturbing the physical, mental, and moral being (Luke 13:11, Luke 13:16; Mark 5:2-5; Mark 7:25; Matthew 12:45). -DIVIDER- -DIVIDER- [source]
So Luke 8:30, but not Matthew. Latin word (legio). A full Roman legion had 6,826 men. See note on Matthew 26:53. This may not have been a full legion, for Mark 5:13 notes that the number of hogs was “about two thousand.” Of course, a stickler for words might say that each hog had several demons. [source]
Imperfect: was beseeching. See on prayers, Luke 5:33. Rev., prayed. Beseech is used to render παρακαλέω (Mark 5:10). See on consolation, Luke 6:24. Παρακαλέω , beseech, is used of prayer to God in only one instance, 2 Corinthians 12:8, where Paul besought the Lord to remove the thorn in the flesh. Frequently or requests to Christ while on earth. Δεομαι , to pray, often of prayer to God (Matthew 9:38; Luke 10:2; Acts 8:22). It is noticeable that in Luke 8:28, where the demons address Christ as the Son of the highest God, they say δέομαι , I pray. In Luke 8:31, Luke 8:32, where they ask not to be sent away, and to be allowed to enter into the swine, they say παρακαλέω , I beseech. The restored man, recognizing Jesus' divine power, prayed ( ἐδεῖτο ) to be with him. The distinction, however, must not be closely pressed. The two words seem to be often used interchangeably in the New Testament. [source]
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
This is the correct text here as in Mark 5:1 while Gadarenes is correct in Matthew 8:28. See there for explanation of this famous discrepancy, now cleared up by Thomson‘s discovery of Khersa Only here in the N.T. The later Greek form is αντιπεραν antiperan (Polybius, etc.). Some MSS. here have περαν peran like Mark 5:1; Matthew 8:28. [source]
Lit., the bottomless. Transcribed into ourabyss, as Rev. Mark has a quite different request, that he would not send them out of the country (Mark 5:10). In Romans 10:7, used of Hades, to which Christ descended; and in Revelation always of the bottomless pit. The demons refer to their place of abode and torment. [source]
Only here in the N.T. The later Greek form is αντιπεραν antiperan (Polybius, etc.). Some MSS. here have περαν peran like Mark 5:1; Matthew 8:28. [source]
First aorist middle indicative, constative aorist, viewing the “long time” as a point. Not pluperfect as English has it and not for the pluperfect, simply “and for a long time he did not put on himself (indirect middle) any clothing.” The physician would naturally note this item. Common verb ενδυω enduō or ενδυνω endunō This item in Luke alone, though implied by Mark 5:15 “clothed” Imperfect active. Peculiar to Luke, though implied by the mention of tombs in all three (Mark 5:3; Matthew 8:28; Luke 8:27). [source]
Ablative with κατα kata as in Mark 5:13; Matthew 8:32 and the same vivid verb in each account, to hurl impetuously, to rush. [source]
Second aorist (constative) passive indicative third singular (collective singular) where Mark 5:13 has the picturesque imperfect επνιγοντο epnigonto f0). [source]
This item only in Luke. Note the neat Greek idiom το γεγονος to gegonos articular second perfect active participle of γινομαι ginomai Repeated in Luke 8:35 and in Mark 5:14. Note numerous participles here in Luke 8:35 as in Mark 5:15. [source]
Better, as Rev., declare. Compare Mark 5:14, Mark 5:19; Acts 20:27; 2 Corinthians 7:7. Also to rehearse; Acts 14:27. Used of the formal proclamation of the Christian religion (Acts 20:20; 1 Peter 1:12; 1 John 1:5). See on Acts 19:18. [source]
God is first in the Greek order, as emphatic: “God hath no man ever seen.” As to the substance of the statement, compare John 3:11; Exodus 33:20; 1 John 4:12. Manifestations of God to Old Testament saints were only partial and approximate (Exodus 33:23). The seeing intended here is seeing of the divine essence rather than of the divine person, which also is indicated by the absence of the article from Θεὸν , God. In this sense even Christ was not seen as God. The verb ὁράω , to see, denotes a physical act, but emphasizes the mental discernment accompanying it, and points to the result rather than to the act of vision. In 1 John 1:1; 1 John 4:12, 1 John 4:14, θεάομαι is used, denoting calm and deliberate contemplation (see on John 1:14). In John 12:45, we have θεωρέω , to behold (see on Mark 5:15; see on Luke 10:18). Both θεάομαι and θεωρέω imply deliberate contemplation, but the former is gazing with a view to satisfy the eye, while the latter is beholding more critically, with an inward spiritual or mental interest in the thing beheld, and with a view to acquire knowledge about it. “ Θεωρεῖν would be used of a general officially reviewing or inspecting an army; θεᾶσθαι of a lay spectator looking at the parade” (Thayer). [source]
Second aorist active indicative of βαλλω ballō to throw. Here “dashed” (intransitive). Αυτης Autēs is in the ablative, not genitive case, beat “down from it” (Crete), not “against it or on it.” (Robertson, Grammar, p. 606). Αυτης Autēs cannot refer to πλοιον ploion (boat) which is neuter. So the ablative case with κατα kata as in Mark 5:13, Homer also. The Cretan mountains are over 7,000 feet high. A tempestuous wind which is called Euraquilo (ανεμος τυπωνικος ο καλουμενος Ευρακυλων anemos tuphōnikos ho kaloumenos Eurakulōn). ΤυπωνΤυπως Tuphōn̂Tuphōs was used for the typhoon, a violent whirlwind (τυρβο turbo) or squall. This word gives the character of the wind. The Ευρακυλων Eurakulōn (reading of Aleph A B against the Textus Receptus Ευροκλυδων Eurokludōn) has not been found elsewhere. Blass calls it a hybrid word compounded of the Greek ευρος euros (east wind) and the Latin αθυιλο aquilo (northeast). It is made like ευρονοτος euronotos (southeast). The Vulgate has euroaquilo. It is thus the east north east wind. Page considers Euroclydon to be a corruption of Euraquilo. Here the name gives the direction of the wind. [source]
The different compounds of the simple verb ἀγγέλλω toannounce, are interesting. The simple verb occurs only at John 20:18. Ἁναγγέλλειν is to report with the additional idea of bringing tidings up to or back to the person receiving them. So John 5:15. The impotent man brought back information to the Jews. Compare Mark 5:14. So Christ will send the Comforter, and He will bring back to the disciples tidings of things to come. John 16:13-15. See Acts 14:27; 2 Corinthians 7:7; 1 Peter 1:12. Ἁπαγγέλλειν is to announce with a reference to the source from ( ἀπό ) which the message comes So Matthew 2:8; Acts 12:14. Compare Luke 7:22; Luke 8:34, Acts 5:22. -DIVIDER- -DIVIDER- Καταγγέλλειν is to proclaim with authority, as commissioned to spread the tidings throughout, down among those that hear them, with the included idea of celebrating or commending. So here. Compare Acts 16:21; Acts 17:3. Thus in ἀναγγέλλειν therecipient of the news is contemplated; in ἀπαγγέλλειν thesource; in καταγγέλλειν the relation of the bearer and hearer of the message. The first is found mostly in John, Mark, and Acts; the second in the Synoptists and Acts; the third only. in the Acts and Paul. [source]
Indirect negative command after λεγω legō (I say). Play on the two infinitives προνειν phronein to think, and υπερπρονειν huperphronein (old verb from υπερπρων huperphrōn over-proud, here only in N.T.) to “over-think” with παρ ο par' ho (beyond what) added. Then another play on προνειν phronein and σωπρονειν sōphronein (old verb from σωπρων sōphrōn sober-minded), to be in one‘s right mind (Mark 5:15; 2 Corinthians 5:13). Self-conceit is here treated as a species of insanity. [source]
Lit. the time will fail me telling: if I tell. See on Mark 9:9, and comp. Mark 5:16; Luke 8:39; Luke 9:10; Acts 9:27, and διήγησις narrative(A.V. declaration ), Luke 1:1. Gideon, etc. These names of the four judges are not enumerated in chronological order. Samuel is closely connected with David as in the history, but with τε καὶ as introducing the new order of the prophets. [source]
The word is froth σῶς , sound, and φρήν , the mind. Therefore, as Rev., be ye of sound mind. Compare Mark 5:15. [source]
Perfect passive participle of περιζωννυμι perizōnnumi accusative singular agreeing with ομοιον homoion the breasts Old word for breasts of a woman (Luke 11:27; Luke 23:29) and nipples of a man, as here. High girding like this was a mark of dignity as of the high priest (Josephus, Ant. III. 7. 2). For προς pros with the locative see Mark 5:11. [source]
Perfect passive participle of ενδυω enduō accusative case agreeing with ομοιον homoion garment down to the foot Old adjective ποδηρης podērēs (from πους pous foot, and αιρω airō), here only in N.T., accusative singular retained with the passive participle as often with verbs of clothing. Supply χιτωνα chitōna or εστητα esthēta (garment).Girt about (περιεζωσμενον periezōsmenon). Perfect passive participle of περιζωννυμι perizōnnumi accusative singular agreeing with ομοιον homoion the breasts (προς τοις μαστοις pros tois mastois). Old word for breasts of a woman (Luke 11:27; Luke 23:29) and nipples of a man, as here. High girding like this was a mark of dignity as of the high priest (Josephus, Ant. III. 7. 2). For προς pros with the locative see Mark 5:11.With a golden girdle Accusative case again retained with the passive participle (verb of clothing). Note also χρυσαν chrusān (vernacular Koiné) rather than the old form, χρυσην chrusēn f0). [source]