Mark 5:24b-34, Jairus’ Daughter and the Woman Who Touched Jesus’ Garment Part 2 (The Study of Mark)

     24b And a large1 crowd was following him and they were crowding around2 him. 25 And a woman who had had a hemorrhage3 for twelve years, 26 and had endured4 much by many doctors, and had spent5 all she had6, and nothing helped, but rather, she became worse7. 27 After hearing about Jesus, after coming in the crowd from behind, she touched his garment; 28 for she was saying8 , “If I may only touch his clothes, I will be healed9.” 29 And immediately, her severe bleeding10 stopped11 and she knew that she had been healed in her body from the illness12. 30 And immediately, Jesus, knowing13 within himself that power had gone out from him, turning around in the crowd, was saying14, “Who touched my clothes?” 31 And his disciples were saying to him, “Look at the crowd pressing in around you and you say ‘Who touched me?’” 32 And he was looking around to see the woman who had done this. 33 And the woman, fearing and trembling15, having known what had happened to her, came and fell down before him and told him the whole truth. 34 And he said to her, “Daughter, your faith has healed16 you: Go in peace and be cured17 from your illness18.” Mark 24b-34

Introduction

This is part two of the story and focuses on the Woman who was healed by touching Jesus' clothes.  This is my first "large" post since my illness.  I want to thank all of my readers for their patience in my time of sickness.  I hope to be back on a regular schedule now.

1 ὄχλος πολὺς (large crowd)

Greek: “much crowd” or “many crowd”. Mark never uses μέγας (great) when referring to the crowds, but in this context, it is obvious that the crowd is μέγας (great).

2 συνέθλιβον (they were crowding around)

συνέθλιβον means “to press or crowd in from all sides”. Here, the verb is in the imperfect implying that the crowding around was continually happening.

3 οὖσα ἐν ῥύσει αἵματος (who had had a hemorrhage)

Greek: “being in a flow of blood”. The passage could be translated: “And a woman being in a flow of blood for twelve years”. More than likely, the “flow of blood” was a menstrual problem. This illness would have kept the woman from being “ritually clean” under Jewish law. Since she was not able to be healed in the twelve years, she would have been somewhat of a social outcast among her fellow Jews. This could explain her courage in approaching Jesus and it would also explain the stealth in which she approached. Being unclean, she was not suppose to be around other Jews as she would have made them “ritually unclean” by touching them.

4 παθοῦσα (had endured) 

Greek: “after enduring” or “after suffering”.

5 καὶ δαπανήσασα (and had spent) 

Greek: “and after spending”.

6 καὶ δαπανήσασα τὰ παρ ̓ αὐτῆς πάντα (and spending all she had) 

Greek: “and after spending from all her things”.

7 εἰς τὸ χεῖρον ἐλθοῦσα (she became worse) 

Greek: “after coming into worse”.

8 ἔλεγεν γὰρ (for she was saying)

ἔλεγεν is in the imperfect. This may indicate that the woman was saying over and over again. This may be somewhat of a building of faith on her part or a bit of mustering up some courage.

9 σωθήσομαι (I will be healed) 

or “I will be rescued”, or “I will be restored”, or “I will be saved (from

my illness)”.

10ἡ πηγὴ τοῦ αἵματος αὐτῆς (her severe bleeding)

Greek: “her fountain of blood” or “her spring of blood”. This phrase is found in the Septuagint (Greek translation of the Old Testament) in Leviticus 12:7.

11 ἐξηράνθη (stopped)

Greek: “dried up”. The verb adds to the vividness of Mark’s expression about the woman’s illness. The passage can be literally be translated: “Her fountain of blood dried up”.

12 ἀπὸ τῆς μάστιγος (from the illness)

Greek: “from the whip” or “from the severe beating”. μάστιξ is the same word that is used when one is flogged or beaten with a whip. The ancients had a very vivid way of referring to illnesses.

13 ἐπιγνοὺς (knowing)

ἐπιγινώσκω is only used four times in Mark while γινώσκω is used eleven times. When ἐπιγινώσκω is used with Jesus (two times), it refers to what Jesus knows in his spirit (Mark 2:8) or what Jesus knows within himself (here). Paul used ἐπιγινώσκω in 1 Corinthians 13:12 (For we currently see through a mirror in an enigma, but then, face to face. I now partly know, but then, I will know thoroughly, even as I also am thoroughly known.). In that context, Paul is trying to describe that when the perfect or completion comes, we will thoroughly know! That may describe what Mark is trying to tell us here. Jesus is FULLY aware of what is going on and COMPLETELY knows within himself and within his spirit. See my blog on 1 Corinthians 13:12 here.

14 ἔλεγεν (was saying) 

ἔλεγεν is in the imperfect and may indicate that Jesus was saying this continually or over and over.

15 φοβηθεῖσα καὶ τρέμουσα (fearing and trembling)

She is probably not afraid of being healed, but she had just broken Jewish law by touching Jesus. This would have made Jesus ritually unclean. It is interesting that Mark doesn’t bring that up in the story.

16 σέσωκέν σε (has healed you)

or “has saved you (from the illness). The verb is in the perfect which indicates that the action has been completed, but the effects are still being felt at that time. In other words, the woman was healed and still is healed.

17 ἴσθι ὑγιὴς (be cured)

It is a command: “be cured!” or “continue to be cured”. It can also be translated “Be whole!” or “Be healthy!”.

18 ἀπὸ τῆς μάστιγός σου (from your illness) 

See note 11.

The Greek

καὶ ἠκολούθει αὐτῷ ὄχλος πολὺς καὶ συνέθλιβον αὐτόν. Μάρκον 5·25 Καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος δώδεκα ἔτη 26 καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ δαπανήσασα τὰ παρ ̓ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα, 27 ἀκούσασα περὶ τοῦ Ἰησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ· 28 ἔλεγεν γὰρ ὅτι ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι. 29 καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος. 30 καὶ εὐθὺς ὁ Ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ἐπιστραφεὶς ἐν τῷ ὄχλῳ ἔλεγεν· τίς μου ἥψατο τῶν ἱματίων; 31 καὶ ἔλεγον αὐτῷ οἱ μαθηταὶ αὐτοῦ· βλέπεις τὸν ὄχλον συνθλίβοντά σε καὶ λέγεις· τίς μου ἥψατο; 32 καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν. 33 ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῷ καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν. 34 ὁ δὲ εἶπεν αὐτῇ· θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου.

Matthew 6:34, Today is enough!

Therefore, do not worry1 about tomorrow2, for tomorrow will worry about itself; Today’s evil3 is of itself enough4. Matthew 6:34

Introduction

This is my first Greek post since becoming very sick over the Christmas holidays.  It was a tough time for me having to deal with seven days of fever.  I'm still recovering from the illness and want to thank everyone for the prayers.

This verse is an example of what I would call an "eternal truth".  This was true in the first century and it is true now.  Today is absolutely enough!

1 μεριμνήσητε (worry)

or “do not be anxious”. According to the Louw & Nida lexicon, this means to have an anxious concern which is based on apprehension about possible danger or misfortune.

2 εἰς τὴν αὔριον (about tomorrow) 

Greek: “into tomorrow”.

3 ἡ κακία (evil) 

“A state of involving distressing circumstances”. "Difficulties" would be a

good translation as well.

4 ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς (Today’s evil is of itself enough) 

or “The difficulty of today is sufficient of itself”.

The Greek

Μαθθαῖον 6·34 μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει ἑαυτῆς· ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς.

Luke 2:8-14, The Christmas Story Part 2

     8 And there were shepherds in the same area1 living outside and keeping watch over their flock at night. 9 And an angel2 of the Lord appeared to them and the glory of the Lord shined around them, and they were terrified3. 10 And the angel said to them, “Don’t be afraid. For behold, I bring good news of great joy to you, which is for all people4, 11 because today a savior has been born to you in the city of David, who is Christ5 the Lord. 12 And this will be the sign for you; you will find a baby wrapped in strips of cloth and laying in a manger.” 13 And suddenly a multitude of heavenly host6 appeared7 with the angel praising God and saying,

     14 “Glory to God in the highest 

     and on earth, peace among mankind8 of whom are pleasing to God!”  Luke 2:8-14

1 ἐν τῇ χώρᾳ τῇ αὐτῇ (in the same area) 

or “in the same country” or “in the same region”.

2 ἄγγελος (angel)

or “messenger”. We do get angel from ἄγγελος, but it is really a “messenger”.

3 ἐφοβήθησαν φόβον μέγαν (they were terrified) 

Greek: “They feared a great fear”.

4 ἥτις ἔσται παντὶ τῷ λαῷ (which is for all people) 

or “which is to all people”.

5 χριστὸς (Christ) 

or “the anointed one” or “the messiah”.

6 πλῆθος στρατιᾶς οὐρανίου (a multitude of heavenly host) 

Greek: “a multitude of a heavenly army” or “a multitude of an army from heaven”.

7 ἐγένετο (appeared) 

Greek: “became” or “came”.

8 ἐν ἀνθρώποις (among mankind) 

Greek: “among men”.

The Greek

Λουκᾶν 2·8 Καὶ ποιμένες ἦσαν ἐν τῇ χώρᾳ τῇ αὐτῇ ἀγραυλοῦντες καὶ φυλάσσοντες φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν. 9 καὶ ἄγγελος κυρίου ἐπέστη αὐτοῖς καὶ δόξα κυρίου περιέλαμψεν αὐτούς, καὶ ἐφοβήθησαν φόβον μέγαν. 10 καὶ εἶπεν αὐτοῖς ὁ ἄγγελος· μὴ φοβεῖσθε, ἰδοὺ γὰρ εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην ἥτις ἔσται παντὶ τῷ λαῷ,

11 ὅτι ἐτέχθη ὑμῖν σήμερον σωτὴρ ὅς ἐστιν χριστὸς κύριος ἐν πόλει Δαυίδ. 12 καὶ τοῦτο ὑμῖν τὸ σημεῖον, εὑρήσετε βρέφος ἐσπαργανωμένον καὶ κείμενον ἐν φάτνῃ. 13 καὶ ἐξαίφνης ἐγένετο σὺν τῷ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίου αἰνούντων τὸν θεὸν καὶ λεγόντων·

14 δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη

ἐν ἀνθρώποις εὐδοκίας.

Luke 2:1-7, The Christmas Story Part 1

     1 And it came to pass1 in those days, an official order2 went out from Caesar Augustus that all the Roman Empire3 should be registered4 for a census. 2 This was the first census that happened while Quirinius was governor of Syria. 3 And everyone was traveling5 to be registered for the census; each to his own city. 4 Now Joseph also went up from Galilee, out of the city of Nazareth, into Judea, into the city of David, which is called Bethlehem, because he was from the house and lineage6 of David. 5 He went to be registered with Mary, who was promised in marriage to him, while she was pregnant7 . 6 And it came to pass8 while they were there, the time came for her to give birth9. 7 And she gave birth to her first-born son, and she wrapped him in strips of cloth, and laid him in a manger, because there was not a place for them in the inn.  Luke 2:1-7

Introduction

It's that time of the year!  I thought it would be great to translate the Christmas story.  We will be taking Luke's account of it.  There will be two parts.  Enjoy!

1 Ἐγένετο δὲ (And it came to pass) 

Greek: “And it became”.

2 δόγμα (an official order) 

or “a decree”.

3 τὴν οἰκουμένην (Roman Empire) 

Greek: “the inhabited world”.

4 ἀπογράφεσθαι (should be registered) 

or “should be put on a list”.

5 ἐπορεύοντο πάντες (everyone was traveling) 

Greek: “everyone was going”.

6 πατριᾶς (lineage) 

or “family”.

7 οὔσῃ ἐγκύῳ (while she was pregnant)

or, “while being pregnant”. Since the whole clause is in the dative (τῇ ἐμνηστευμένῃ αὐτῷ, οὔσῃ ἐγκύῳ), this could mean that she was promised to Joseph while she was pregnant. So, the passage could be translated, “who was promised in marriage to him while being pregnant”. The comma would have to be removed in order to translate the passage like this, but bear in mind, there was no punctuation in the original writings.

8 See note 1

9 ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν (the time came for her to give birth)

Greek: “the days of her giving birth completed”.

The Greek

Λουκᾶν 2·1 Ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἐξῆλθεν δόγμα παρὰ Καίσαρος Αὐγούστου ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην. 2 αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου. 3 καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς τὴν ἑαυτοῦ πόλιν. 4 Ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ, 5 ἀπογράψασθαι σὺν Μαριὰμ τῇ ἐμνηστευμένῃ αὐτῷ, οὔσῃ ἐγκύῳ. 6 Ἐγένετο δὲ ἐν τῷ εἶναι αὐτοὺς ἐκεῖ ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν, 7 καὶ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι.

Mark 5:21-24a, Jairus’ Daughter and the Woman Who Touched Jesus’ Garment Part 1 (The Study of Mark)

     21 And after Jesus crossed over again in the boat to the other side of the sea, a large crowd gathered together to him, and he was alongside the sea. 22 And one of the synagogue leaders1, named Jairus, came. And seeing him, he fell at his feet, 23 and he pleaded with him much saying, “My little daughter2 is at the end3. Please come and lay your hands on her so that she may be healed4 and live.” 24 And he departed with him. Mark 5:21-24a

1 εἷς τῶν ἀρχισυναγώγων (one of the synagogue leaders)

Jairus was not the chief leader, but was probably one of the elders of the local synagogue. Never the less, it was a big deal for Jairus to come to Jesus because he was one of the leaders of the synagogue.

2 τὸ θυγάτριόν (little daughter) 

According to BDAG, this could mean that she was at the age of being married.

3 ἐσχάτως ἔχει (is at the end) 

Greek: “is having ending”.

4 σωθῇ (she may be healed) 

or “she may be saved”. As in “saved” from the sickness.

The Greek

Μάρκον 5·21 Καὶ διαπεράσαντος τοῦ Ἰησοῦ [ἐν τῷ πλοίῳ] πάλιν εἰς τὸ πέραν συνήχθη ὄχλος πολὺς ἐπ ̓ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν. 22 Καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι Ἰάϊρος, καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ 23 καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ. 24 καὶ ἀπῆλθεν μετ ̓ αὐτοῦ.

Mark 5:11-20, The Healing of the Gerasene Demoniac Part 2 (The Study of Mark)

     11 And there was a great herd of pigs feeding near the mountain1. 12 And they urged him saying, “Send us into the pigs2, so that we may go into them.” 13 And he allowed them. And after going out from the man, the unclean spirits went into the pigs, and the herd rushed down the cliff into the sea, about two thousand of them, and they were drowned3 in the sea. 14 And the ones who were feeding them fled and told4 it in the city and in the fields; and they came to see what had happened. 15 And they come to Jesus and see the demon-possessed man5 sitting clothed and sane6, who had had the legion of demons, and they were frightened. 16 And the onlookers7 described to them how it had happened to the demon-possessed man and about the pigs. 17 And they began to urge him to leave from their territory. 18 And while he was getting into the boat, the demon-possessed man was pleading that he may be with him8 . 19 And he did not permit him, but says to him, “Go into your house to your family and tell9 them all the great things the Lord has done for you and how he had mercy on you.” 20 And he departed and began to proclaim in the Decapolis10 all the great things Jesus did for him, and everyone was amazed. Mark 5:11-20

1 πρὸς τῷ ὄρει (near the mountain) 

Greek: “toward the mountain”.

2 From a Jewish point of view, this would have been “unclean to unclean”. Pigs would have been a fitting place for demons to go.

3 ἐπνίγοντο (were drowned) 

Greek: “were choked”.

4 ἀπήγγειλαν (told) 

or “announced”.

5 τὸν δαιμονιζόμενον (the demon-possessed man) 

Greek: “the one who is demon possessed”. Obviously, the man is no longer demon-possessed.

6 σωφρονοῦντα (sane) 

Greek: “in his right mind”.

7 οἱ ἰδόντες (onlookers) 

Greek: “the ones who saw”.

8 ἵνα μετ ̓ αὐτοῦ ᾖ (that he may be with him)

This suggests that the man wanted to be a disciple of Jesus and be in the “inner circle”, but that was not his mission. His mission was to tell his story to everyone on his side of the sea of Galilee. There is also a chance here that the demon-possessed man was a gentile. That would have made it virtually impossible for him to be on of the “inner circle” as the Jews would have not looked very highly on that.

9 ἀπάγγειλον (tell)

Greek: “report”.

10 Decapolis (ten cities)

The Greek

Μάρκον 5·11 ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη· 12 καὶ παρεκάλεσαν αὐτὸν λέγοντες· πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν. 13 καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ.

Μάρκον 5·14 Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονὸς 15 καὶ ἔρχονται πρὸς τὸν Ἰησοῦν καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν. 16 καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων. 17 καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν.

Μάρκον 5·18 Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετ ̓ αὐτοῦ ᾖ. 19 καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ· ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σοὺς καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε. 20 καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς, καὶ πάντες ἐθαύμαζον.

Mark 5:1-10, The Healing of the Gerasene Demoniac Part 1 (The Study of Mark)

     1 And they went across the sea into the region of the Gerasenes. 2 And after he got out of the boat, immediately, from the tombs, a man with an unclean spirit1 met him, 3 who was living among the tombs2. And no one was able to bind him any longer3, not even with a chain. 4 For he had often been bound with fetters and chains, but he tore the chains apart4 and the fetters were broken into pieces. And no one was strong enough to control him; 5 for he was continually5 crying out night and day among the tombs and in the mountains and cutting himself with stones. 6 And seeing Jesus at a distance6, he ran and bowed down to him7 7 and crying out in a great voice says, “What to me and to you8, Jesus son of the most high God9? I demand that you take an oath by God, not to torture me.” 8 For he had been saying to him, “Come out of the man unclean spirit!” 9 And he was asking him, “What is your name? 10” And he says to him, “My name is Legion11 , for we are many.” 10 And he appealed to him over and over again12 so that he would not send them13 outside of the region14.  Mark 5:1-10

1 ἐν πνεύματι ἀκαθάρτῳ (with an unclean spirit) 

Greek: “in an unclean spirit”. It means that the man was under the influence of the unclean spirit. This also occurs in 1:23-24.

2 ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν (who was living among the tombs)

Greek: “who was having his home among the tombs”.

3 οὐκέτι (any longer)

Greek: “no longer”. The text suggest that the man possibly was bound as an earlier time, but had grown more powerful and couldn’t be controlled now.

4 καὶ διεσπάσθαι ὑπ ̓ αὐτοῦ τὰς ἁλύσεις (but he tore the chains apart)

Greek: “and to tear apart the chains by him”. This just indicates that Mark wasn’t using very good Greek in this passage (my opinion), but was using day-to-day common Greek. Although the Greek is not so good, we can still see what was going on in the narrative.

5 διὰ παντὸς (continually) 

Greek: “always”.

6 ἀπὸ μακρόθεν (from a distance) 

Greek: “from a far off".

7 προσεκύνησεν αὐτῷ (bowed down to him)

This could also mean “worshipped him”, but that is not very likely the meaning here. This does show that the demons were bowing down to a superior person, but it doesn’t mean that they were worshipping Jesus in doing so. They were probably trying to gain some favor from Jesus.

8 τί ἐμοὶ καὶ σοί (What to me and to you)

An idiom. In ancient times, this was a Jewish idiom that people used when someone was doing something to them that they believe wasn’t deserved. You would certainly here it in the courts. It really means “what have I done to you that you would do this to me?” You will see it translated “What do you have to do with me?”, “Leave me alone.”, and in other ways. This occurs is 1:24 as well.

9 τοῦ θεοῦ τοῦ ὑψίστου (of the most high God) 

Greek: “of the highest God”.

10τί ὄνομά σοι; (What is your name?) 

Greek: “What name is to you?"

11λεγιὼν ὄνομά μοι (My name is Legion) 

Greek: “Legion is the name to me”. A legion was a group of Roman Soldiers that had 5000 to 6000 troops.

12πολλὰ (over and over again) 

Greek: “much”.

13αὐτὰ (them)

Notice how the passage moves from the singular (he appealed) to the plural (them). Mark is trying to bring out that the demons (plural) were speaking with one voice through the one man. This gives us a good look at how demon possession was viewed in the 1st century.

14 ἔξω τῆς χώρας (outside the region)

We don’t know exactly why the demons didn’t want to be sent away from the area. Some scholars think that demons were assigned to geographical regions and that they would lose their power if they were relocated to another area. Other scholars think that Jesus could have sent them to a remote place where they could no longer do any harm to people and that’s why the demons didn’t what to leave the area. In either case, the demons did not want to leave the area.

The Greek

Μάρκον 5·1 Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. 2 καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου εὐθὺς ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, 3 ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι 4 διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσιν δεδέσθαι καὶ διεσπάσθαι ὑπ ̓ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρῖφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι· 5 καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις. 6 καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτῷ 7 καὶ κράξας φωνῇ μεγάλῃ λέγει· τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω σε τὸν θεόν, μή με βασανίσῃς. 8 ἔλεγεν γὰρ αὐτῷ· ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. 9 καὶ ἐπηρώτα αὐτόν· τί ὄνομά σοι; καὶ λέγει αὐτῷ· λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν. 10 καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας.