Chapter 5: (Introduction to the Gospels, Coding Reference)
1And into the onea they came across the sea into the country of the one ╓Gadarenesb╖ ┌Gerasenesb┐. 2And ╓with him having been come forth╖ ┌{upon} him having been come forth┐ out of the fishing boat ╓immediately╖ ┌straightway┐ a person within an impure spirit ╓confronted╖ ┌encountered┐ him out of the sepulchers, 3who had the dwelling within the ┬sepulchers┬ ╔burial grounds╗, and no one was being able ┌no longer┐ to have bound him, ╓neither╖ ┌not even┐ with ╓chains╖ ┌a chain┐, 4because that many times to have had been bound him with shackles and chains, and to have had been broken the chains asunder from under him and to have had been fragmentedc the shackles; and no one was having strength to have subdued him; 5and he, screaming and cutting himself up with stones within the ╓mountains╖ ┌burial grounds┐ and within the ╓burial grounds╖ ┌mountains┐, was throughout all night and day.
6╓Moreover╖ ┌And┐ he, having observed the Jesus from at a distance, ran, and he made obeisance to him; 7and screaming with a great voice ╓he said╖ ┌he says┐, Why to me? And to you, Jesus, son of the god, the one highest, I adjure you, the god, might you not torture me?
8For he [Jesus] was saying to him, Come you forth, the spirit, the impure, out of the person!
9And he was interrogating him, What a name to you?
And he ╓replied╖ ┌says to him┐ saying, Legion, a name to me because we are many. 10And {the ones} many [spirits] was entreating him so that he might not send them authoritatively outside the country. 11Moreover a great herd of young pigs, being fed, was there ┬towards┬ ╔at╗ the mountains. 12And ╓all the semi-divine beings╖ ┌they ┐ entreated him saying, Send you us into the young pigs so that we might enter into them.
13And ╓the Jesus╖ ┌he┐ immediately entrusted them; and the spirits, the ones impure, having gone forth, entered into the young pigs, and the herd darted down the cliff into the sea; ╓moreover they were╖ about {the ones} two thousand, and they were being drownedd within the sea.
14╓Moreover╖ ┌And┐ the ones, feeding ╓the young pigs╖ ┌them┐, fled, and they proclaimed into the city and the countrysidee {what took place}; and they [people in these areas] ╓came forth╖ ┌came┐ to have observed what is the one having had become; 15and they came towards the Jesus, and they ascertain the one being maniacal, the one having had the legion, being seated, ┌and┐ having had been furnished with clothing, and having sanity; and they were terrified. 16╒And╕ ╥Moreover╖ the ones having observed recounted to them how it became to the one being maniacal and concerning the young pigs; 17and they began to entreat him to have gone forth from the territory of them.
18And {upon} him ╓having embarked╖ ┌embarking┐ into the fishing boat, the one, having been maniacal, entreats him so that he may be with him.
19╓Moreover the Jesus╖ ┌And he┐ did not permitf him, but he says to him, Depart you into the home of you towards the ones possessed by you, and ╓proclaim you╖ ┌report you┐ to them the ones [happenings], So much as the sir ┬has done┬ ╔has had done╗ to you, and he had mercy on you. 20And he went forth, and he began to herald within the Decapolis so much as the Jesus did to him; and {the ones} all marveled.
21And {upon} the Jesus having crossed over within the fishing boat again into the one on the other side, a large crowd was gathered onto him, and he was beside the sea. 22And ╓lo╖ one of the leaders of the sacred assemblies, Jairus with a name, comes; and he, having observed him, falls towards the feet of him. 23And he was entreating him much saying, That the little daughter of me has to be at point of death so that having come you might place upon her the hands ╓to the end that╖ ┌so that┐ she might be rescued, and she ╓will live╖ ┌might live┐. 24And he went forth with him, and a large crowd was following him, and they were compressing him.
25And a woman ╓someone╖ being twelve years within flowing of blood; 26and having suffered much from under many physicians and having spent all the ones beside ┬herself┬ ╔her╗ and having been helpedg nothing, but having come more exceedingly into the one worse; 27 she, having heard concerning the Jesus having come behind within the crowd, contacted the outer garment of him.
28For she was saying, Thath also if I ╓might╖ ┌would just┐ contact his outer garments, I will be healedi. 29And ╓immediately╖ ┌straightway┐ the source of the blood of her was withered, and she knew experientially {within} the body that she has been healed from the disease.
30And ╓immediately╖ ┌straightway┐ the Jesus, having recognized within himself the power having gone forth from him, having been turned aboutj within the crowd, was saying. Who contacted the outer garments of me?
31And the adherents of him were saying to him; Are you seeing the crowd being compressing you, and you are saying, Who contacted me?
32And he was gazing around to have observed the one having done this. 33Moreover the woman, having had been terrified and trembling with fear, knowing what has become upon her, came, and she fell towardsk him, and she said to him all the truth.
34Moreover the one said to her, Daughter, the complete confidence and total trust of you has restoredl you. Depart you into peace and be you healthy from the disease of you.
35Yet {upon} his speaking, they came from the leader of the sacred assemblies saying, That the daughter of you deceased, why botherm you yet the teacher?
36Moreover the Jesus, ╓having heard immediately╖ ┌having heard accidentallyn┐ the word being spoken, says to the leader of the sacred assemblies, Be you terrified not, only have you complete confidence and be totally entrusting.
37And he did not permitf no one to have accompanied ┌with┐ him except a Peter and a James and a John, the brother of a James. 38And ╓he comes╖ ┌they come┐ into the home of the leader of the sacred assemblies, and he ascertains an uproar, weeping aloud and much sobbing aloud; 39and he entering says to them, Why are you being clamoring, and {why} are you weeping; the toddler is not deceased, but she is lying asleep?
40And they were deriding him; moreover ╓the one╖ ┌he┐, having cast forth ┬quite all┬ ╔all╗, takes along the father of the toddler and the mother and the ones with him, and he enterso where the recliningp toddler was. 41And seizing the hand of the toddler, he says to her, Talitha, ╓koumi!╖ ┌koum!┐ Which, being translated, is, The little girl, I say to you, ╓to have awaken╖ ┌awaken you┐.
42And ╓immediately╖ ┌straightway┐ the little girl stood up, and she was walking for she was of twelve yearsq; and they were amazed ┌straightway┐ with great bewilderment. 43And he admonished them much so that no one might know experientially this, and he said, {That something} to have been freely given her to have eaten.
_____
aThe Greek is εἰς τὸ, eis to which may be translated into the one the declension is neuter accusative singular so it should not be referring to the country which is feminine gender; so the logical reference is to a fishing-boat which is neuter gender. Also to cross the sea they would need to be in a fishing-boat and the next verse so states that they disembark from a fishing boat.
bThe region of the Gadarenes was an area within the Decapolis (ten cities) on the eastern side of the Sea of Galilee and the Jordan River. The ten cites were inland from the northern most Damascus (modern day Damascus, Syria), Canatha, Hippos (on the sea of Galilee), Dion, Raphana, Gadara, Scytopois, Pella, Gerasa, Pella, Philadelphia (modern day Amman, Jordan). The six southern most cities would have been in the land of Manasseh and Gad. These were self-governing cities with a Greek culture and of Roman military importance of the eastern frontier. Thus the young pigs herd, forbidden for the Israelites has its presence amongst these primarily Gentile peoples. The afflicted person may have been an Israelite since Jesus was sent to the Israelites. The NA text has Gerasa which is further south of Gadara. The topography would possibly include land on the southern tip of the Sea of Galilee in the region of Gadara. It is uncertain as to what the relationship between these city states may have been. In Matthew these country names are reverse in the texts: the TR-MT having Gerasa and the NA having Gadara
cThe Greek is συντρίβω, syntribō, meaning rub together, shatter, crush; thus contextually break into pieces or shatter for probable metal or wood or leather fetters or shackles.
dThe Greek is πνίγω, pnigō, meaning choke, strangle, bake, stew; thus contextually choke implies to lose ability to breathe, thus this is what happens in water for which drown is used.
eThe Greek is ἀγρός, agros meaning field; the context is contrasting the area outside of the city which would be the countryside including towns and villages as well as the fields; thus the use of countryside.
fThe Greek is ἀφίημι, aphiēmi, meaning properly to send from ones self or dismiss, thus in this context dismissing the ones desiring to enter, or because of the negative nor the meaning is permit.
gThe Greek is ὠφελέω, ōpheleō, meaning help, be of benefit, derive profit; the latter being my usual translation as fitting those situations, but here help
hThe Greek NA text has additionally ἐὰν which is the crasis of εἰ + ἄν, normally translated if + would with a verb, however I could not make it fit sensibly and maintain the Greek verbal form meaning, so it is untranslated.
iThe Greek is σῴζω, sōizō, meaning rescue, save, be healed; the former being my usual translation as fitting those situations, but here be healed
jThe Greek is ἐπιστρέφω, epistrephō, meaning turn, return behave; return being my usual translation as fitting those situations, but here contextually turn about.
kThe Greek is προσπίπτω, prospiptō, meaning fall upon, assault, prostrate; the context is the latter but reads better using fall towards as to the feet being implied.
lThe Greek is σῴζω, sōizō, meaning rescue, save, be healed; the former being my usual translation as fitting those situations, but contextually here restore to health
mThe Greek is σκύλλω, skullō, meaning maltreat, molest, trouble; the former being my usual translation as fitting those situations, but contextually here trouble as to bother, thus the use of the latter.
nThe Greek is παρακούω, parakouō, meaning hear beside, hear accidentally, disregard; the latter being my usual translation as fitting those situations, but contextually here hear accidentally, or overhear thus this use.
oThe Greek is εἰσπορεύω, eisporeuō, meaning proceed into or insert. This word is a later use for εἰσέρχομαι, eiserchomai meaning to enter or proceed into thus the use of enter here to fit the context.
pThe Greek is ανάκειμαι, anakeimai, meaning most often to recline at table, however here it is used for one reclining on ones bed thus only reclining in translation.
qGiven the age of the preteen in verse 42, each person uses a different word to describe the girl Jairus calls her his little daughter in verse 23. In verse 35 the messengers call her, daughter, and Jesus uses the term typically for a much younger child, a toddler in verse 39-41 and then in verse 41 and 42 when addressing her another term for any female of young age, little girl when calling her forth.
Mark 1 ~ 2 ~ 3 ~ 4 ~ 6 ~ 7 ~ 8 ~ 9 ~ 10 ~ 11 ~ 12 ~ 13 ~ 14 ~ 15 ~ 16
updated: June 2009
original: December 2007
©2007 Christ the Master Ministries
Contact: Jerome Scholle
Email: jscholle@christianbear.org