The Gerasene Demoniac Restored
Mark 5:1-20
Mark.5.1 - Details
Original Text
Morphology
- Και: CONJ
- ηλθον: VERB,aor,act,ind,3,pl
- εις: PREP
- το: ART,acc,sg,n
- περαν: PREP
- της: ART,gen,sg,f
- θαλασσης: NOUN,gen,sg,f
- εις: PREP
- την: ART,acc,sg,f
- χωραν: NOUN,acc,sg,f
- των: ART,gen,pl,m
- Γερασηνων: PROPN,gen,pl,m
Parallels
- Luke 8:26 (verbal): Synoptic parallel recounting the same event; Luke uses the same move 'they came to the other side' and places Jesus in the country of the Gerasenes (very close verbal and narrative correspondence).
- Matthew 8:28 (verbal): Synoptic parallel describing the same episode; Matthew locates it in 'the country of the Gadarenes' (or Gergesenes in some manuscripts), reflecting a textual/geographical variant of Mark's Gerasenes.
- Mark 4:35 (structural): Earlier Markan scene that uses the same motif/phrase of crossing 'to the other side of the sea'—establishes the narrative pattern of crossing the lake as a structural device in Mark's Gospel.
- Mark 6:45 (thematic): Another Markan instance where Jesus sends/disciplines the disciples to cross 'to the other side' after a miracle (feeding the 5,000); thematically parallels Mark's use of boat crossings linking miracle episodes and movement between regions.
Alternative generated candidates
- And they came to the other side of the sea, into the region of the Gerasenes.
- And they came to the other side of the sea, to the country of the Gerasenes.
Mark.5.2 - Details
Original Text
Morphology
- και: CONJ
- εξελθοντος: VERB,aor,act,part,gen,m,sg
- αυτου: PRON,gen,sg,m
- εκ: PREP
- του: ART,gen,sg,n
- πλοιου: NOUN,gen,sg,m
- ευθυς: ADV
- υπηντησεν: VERB,aor,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- εκ: PREP
- των: ART,gen,pl,m
- μνημειων: NOUN,gen,pl,n
- ανθρωπος: NOUN,nom,sg,m
- εν: PREP
- πνευματι: NOUN,dat,sg,n
- ακαθαρτω: ADJ,dat,sg,n
Parallels
- Luke 8:27 (verbal): Near-verbatim parallel of the Gerasene demoniac narrative — a man coming out of the tombs who has an unclean/spirit; the same scene with close verbal and narrative overlap.
- Matthew 8:28 (verbal): Parallel account of the Gerasene demoniac(s); Matthew preserves the same setting (“from the tombs”) and the encounter with Jesus, though he mentions two men instead of one.
- Mark 1:23-26 (thematic): An earlier Markan exorcism where an 'unclean spirit' addresses Jesus and is immediately commanded to come out — similar theme of immediate confrontation with a demonic spirit.
- Luke 4:33-36 (thematic): Luke’s account of an exorcism in the synagogue parallels the theme of a recognized 'unclean spirit' speaking and being commanded to leave, showing a recurrent exorcistic motif in the Gospels.
- Acts 16:16-18 (thematic): A post‑Gospel example of spirit‑possession and deliverance (the slave girl with a spirit of divination) — parallels the motif of a spirit controlling a person and being cast out by a follower of Christ.
Alternative generated candidates
- And when he had stepped out of the boat, immediately there met him from the tombs a man with an unclean spirit.
- And when Jesus had stepped out of the boat, immediately there met him out of the tombs a man with an unclean spirit.
Mark.5.3 - Details
Original Text
Morphology
- ος: PRON,nom,sg,m
- την: ART,acc,sg,f
- κατοικησιν: NOUN,acc,sg,f
- ειχεν: VERB,impf,act,ind,3,sg
- εν: PREP
- τοις: ART,dat,pl,n
- μνημασιν: NOUN,dat,pl,n
- και: CONJ
- ουδε: CONJ,neg
- αλυσει: VERB,fut,act,ind,3,sg
- ουκετι: ADV
- ουδεις: PRON,nom,sg,m
- εδυνατο: VERB,impf,mid,ind,3,sg
- αυτον: PRON,acc,sg,m
- δησαι: VERB,aor,act,inf
Parallels
- Luke 8:29 (verbal): Uses nearly identical language about being bound with shackles/chains and breaking them—same Gerasene demoniac tradition.
- Matthew 8:28-34 (structural): Parallel narrative of the Gerasene demoniacs: demoniac(s) coming from the tombs, same setting and outcome though Matthew mentions two men.
- Mark 5:4 (structural): Immediate context describing his dwelling among the tombs and his nakedness—complements 5:3's note that he lived among the graves.
- Mark 5:5 (verbal): Continues the same description—states he had often been bound with chains which he broke, directly echoing 'no one could bind him' in 5:3.
Alternative generated candidates
- He had his dwelling among the tombs, and no one was able any longer to bind him, even with a chain,
- He lived among the tombs; and no one could bind him any more, not even with a chain.
Mark.5.4 - Details
Original Text
Morphology
- δια: PREP
- το: ART,acc,sg,n
- αυτον: PRON,acc,sg,m
- πολλακις: ADV
- πεδαις: NOUN,dat,pl,f
- και: CONJ
- αλυσεσι: NOUN,dat,pl,f
- δεδεσθαι: VERB,perf,mid,inf
- και: CONJ
- διεσπασθαι: VERB,aor,pass,inf
- υπ᾽αυτου: PREP+PRON,gen,sg,m
- τας: ART,acc,pl,f
- αλυσεις: NOUN,acc,pl,f
- και: CONJ
- τας: ART,acc,pl,f
- πεδας: NOUN,acc,pl,f
- συντετριφθαι: VERB,aor,pass,inf
- και: CONJ
- ουδεις: PRON,nom,sg,m
- ισχυεν: VERB,impf,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- δαμασαι·: VERB,aor,act,inf
Parallels
- Luke 8:29 (verbal): Almost identical wording: the man had often been bound with shackles and chains, which he would tear apart—direct verbal and narrative parallel to Mark's description.
- Matthew 8:28-34 (structural): Parallel narrative of the Gerasene demoniac(s): violent, living among the tombs and delivered by Jesus; parallels setting and the theme of demonic possession and liberation.
- Psalm 107:14 (thematic): Uses the image of God breaking bands/bonds to deliver the afflicted (LXX: 'broke their bonds'), echoing the motif of bonds/shackles being broken in accounts of deliverance.
- Acts 16:25-26 (thematic): Paul and Silas experience chains being supernaturally broken (earthquake), a New Testament instance of divine power freeing persons by breaking physical restraints—parallels the motif of bonds torn by supernatural force.
- Luke 4:18 (cf. Isaiah 61:1) (allusion): Jesus proclaims liberation for the oppressed and deliverance for the captives; thematically links his exorcisms (such as the Gerasene man) to his mission of freeing persons from spiritual bondage.
Alternative generated candidates
- for he had often been bound with shackles and chains, and the chains had been torn apart by him, and the shackles broken; and no one had strength to subdue him.
- For he had often been bound with shackles and chains; and he had torn the chains apart and broken the shackles, and no one had the strength to subdue him.
Mark.5.5 - Details
Original Text
Morphology
- και: CONJ
- δια: PREP
- παντος: ADJ,gen,sg,masc
- νυκτος: NOUN,gen,sg,f
- και: CONJ
- ημερας: NOUN,acc,pl,f
- εν: PREP
- τοις: ART,dat,pl,n
- μνημασιν: NOUN,dat,pl,neut
- και: CONJ
- εν: PREP
- τοις: ART,dat,pl,n
- ορεσιν: NOUN,dat,pl,neut
- ην: VERB,impf,act,ind,3,sg
- κραζων: VERB,pres,act,part,nom,sg,masc
- και: CONJ
- κατακοπτων: VERB,pres,act,part,nom,sg,masc
- εαυτον: PRON,acc,sg,masc,reflex
- λιθοις: NOUN,dat,pl,masc
Parallels
- Luke 8:27-29 (verbal): Very close/parallel account in Luke: the man lives among the tombs and mountains, crying out and injuring himself; Lukan wording mirrors Mark's graphic details.
- Matthew 8:28-34 (structural): Synoptic parallel of the Gerasene/Gadarenes demoniac story—same setting and deliverance by Jesus but with fewer of Mark's disturbing particulars (tombs, self‑mutilation).
- Isaiah 65:4 (allusion): Uses similar imagery of people who 'sit among the graves' and spend nights in tombs/secret places—an OT motif linking marginality, impurity, and life among the dead.
- 1 Kings 18:28 (thematic): Describes cutting oneself in frenzied religious ecstasy (prophets of Baal); thematically parallels self‑wounding as extreme, uncontrolled behavior associated with altered spiritual states.
Alternative generated candidates
- Night and day, among the tombs and on the mountains, he was always crying out and cutting himself with stones.
- Night and day, among the tombs and on the mountains, he was always crying out and cutting himself with stones.
Mark.5.6 - Details
Original Text
Morphology
- και: CONJ
- ιδων: VERB,aor,act,part,nom,sg,m
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- απο: PREP
- μακροθεν: ADV
- εδραμεν: VERB,aor,act,ind,3,sg
- και: CONJ
- προσεκυνησεν: VERB,aor,act,ind,3,sg
- αυτον: PRON,acc,sg,m
Parallels
- Luke 8:28 (quotation): Parallel account of the Gerasene demoniac: Luke likewise reports the man seeing Jesus, falling/prostrating before him and reacting loudly—same episode with close verbal and narrative overlap.
- Matthew 8:28 (quotation): Matthew records the same Gerasene/Gadarene exorcism (Matt 8:28–34); although details differ, it corresponds directly to Mark's narrative of the possessed man encountering Jesus.
- Mark 1:23-24 (verbal): Another Markan instance where an unclean spirit recognizes and vocally addresses Jesus in the synagogue—parallels the demonic recognition and dramatic response to Jesus' presence in Mark 5.
- John 9:38 (thematic): After receiving healing, the formerly blind man confesses faith and worships Jesus. This parallels the act of approaching and worshiping Jesus in Mark 5:6 as a response to Jesus' saving power/authority.
Alternative generated candidates
- And when he saw Jesus from a distance, he ran and bowed down before him
- And when he saw Jesus from a distance, he ran up and bowed down before him.
Mark.5.7 - Details
Original Text
Morphology
- και: CONJ
- κραξας: PART,aor,act,nom,sg,m
- φωνη: NOUN,nom,sg,f
- μεγαλη: ADJ,nom,sg,f
- λεγει·Τι: VERB,pres,act,ind,3,sg
- εμοι: PRON,dat,sg,1
- και: CONJ
- σοι: PRON,dat,sg,2
- Ιησου: NOUN,gen,sg,m
- υιε: NOUN,voc,sg,m
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- του: ART,gen,sg,n
- υψιστου: ADJ,gen,sg,m
- ορκιζω: VERB,pres,act,ind,1,sg
- σε: PRON,acc,sg,2
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- μη: PART
- με: PRON,acc,sg,1
- βασανισης: VERB,aor,act,subj,2,sg
Parallels
- Luke 8:28 (quotation): Parallel pericope of the Gerasene demoniac with nearly identical wording: the possessed man addresses Jesus as 'Son of the Most High God' and adjures him by God not to torment him.
- Matthew 8:29 (quotation): Synoptic parallel in which the demons cry out 'What have we to do with thee, O Son of God?' and ask whether Jesus has come 'to torment us before the time'—closely related wording and theme.
- Mark 1:24 (verbal): Earlier Markan exorcism where an unclean spirit uses the formula 'What have we to do with thee…?' and acknowledges Jesus' identity, echoing the phrasing and demonic recognition in 5:7.
- Mark 3:11 (thematic): Demons repeatedly recognize and proclaim Jesus' divine status ('You are the Son of God') and fear being tormented—same motif of demonic confession and dread of Jesus' power.
Alternative generated candidates
- and cried out with a loud voice, 'What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.'
- And with a loud voice he cried out, "What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me!"
Mark.5.8 - Details
Original Text
Morphology
- ελεγεν: VERB,impf,act,ind,3,sg
- γαρ: PART
- αυτω·Εξελθε: PRON,dat,sg,3 + VERB,aor,act,imp,2,sg
- το: ART,acc,sg,n
- πνευμα: NOUN,acc,sg,n
- το: ART,acc,sg,n
- ακαθαρτον: ADJ,nom,sg,neut
- εκ: PREP
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
Parallels
- Luke 8:30 (quotation): Direct synoptic parallel to Mark 5:8 in the Gerasene demoniac story; Jesus issues the command to the unclean spirit to come out (nearly identical wording and context).
- Mark 1:25 (verbal): Another Markan exorcism where Jesus rebukes an unclean spirit with the imperative 'Be silent, and come out of him' (uses the same verbal command ἔξελθε for expulsion).
- Luke 4:35 (verbal): In Capernaum Jesus commands an unclean spirit to be silent and come out—language and exorcistic motif closely parallel to Mark 5:8.
- Acts 16:18 (verbal): A Pauline-era exorcism where the spirit leaves after being commanded in Jesus' name ('the spirit came out of her'), reflecting the same pattern of authoritative command and departure of an unclean spirit.
Alternative generated candidates
- (For he had said to him, 'Come out of the man, you unclean spirit!').
- For Jesus had said to him, "Come out of the man, you unclean spirit!"
Mark.5.9 - Details
Original Text
Morphology
- και: CONJ
- επηρωτα: VERB,impf,act,ind,3,sg
- αυτον·Τι: PRON,acc,sg,3
- ονομα: NOUN,acc,sg,n
- σοι: PRON,dat,sg,2
- και: CONJ
- λεγει: VERB,pres,act,ind,3,sg
- αυτω·Λεγιων: PRON,dat,sg,3
- ονομα: NOUN,acc,sg,n
- μοι: PRON,dat,sg,1
- οτι: CONJ
- πολλοι: ADJ,nom,pl,m
- εσμεν·: VERB,pres,act,ind,1,pl
Parallels
- Luke 8:30 (verbal): Direct verbal parallel and the same incident; the possessed man (or demons) identifies itself as 'Legion' because there are many.
- Matthew 8:28-34 (structural): Parallel account of the Gadarene/Gerasene demoniacs; same exorcism narrative (different details), showing the Synoptic parallels to Mark 5.
- Mark 1:23-24 (thematic): An earlier Markan exorcism where an unclean spirit speaks and recognizes Jesus ('What have we to do with thee?'), highlighting the recurring motif of demons conversing with and identifying Jesus.
- Acts 19:13-16 (thematic): Demons speak and identify Jesus (and Paul) by name when confronted, reflecting the New Testament pattern of spirits recognizing or naming figures and responding verbally.
Alternative generated candidates
- And Jesus asked him, 'What is your name?' He answered, 'My name is Legion, for we are many.'
- And Jesus asked him, "What is your name?" He replied, "My name is Legion, for we are many."
Mark.5.10 - Details
Original Text
Morphology
- και: CONJ
- παρεκαλει: VERB,impf,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- πολλα: ADJ,acc,pl,n
- ινα: CONJ
- μη: PART
- αυτα: PRON,acc,pl,n
- αποστειλη: VERB,aor,act,subj,3,sg
- εξω: ADV
- της: ART,gen,sg,f
- χωρας: NOUN,gen,sg,f
Parallels
- Matthew 8:31-32 (verbal): Parallel account of the same episode: the demons beg Jesus and request to be sent into the herd of swine (close verbal and narrative correspondence to Mark 5:10–13).
- Luke 8:31 (verbal): Luke's version of the episode; the demons beg Jesus not to be sent into the deep/abyss—a variant wording of the same plea found in Mark 5:10.
- Luke 4:41 (thematic): Demons recognize and cry out to Jesus, acknowledging his authority; shares the motif of spirits speaking to and appealing to Jesus in exorcistic contexts.
- Acts 19:13-16 (thematic): Demons respond to the names of Jesus and Paul and resist exorcism by others; thematically parallels the demons’ awareness of and response to divine authority exhibited in Mark 5:10.
Alternative generated candidates
- And he begged him earnestly not to send them away out of the region.
- And he begged him earnestly not to send them away from the country.
Mark.5.11 - Details
Original Text
Morphology
- ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- εκει: ADV
- προς: PREP
- τω: ART,dat,sg,m
- ορει: NOUN,dat,sg,n
- αγελη: NOUN,nom,sg,f
- χοιρων: NOUN,gen,pl,m
- μεγαλη: ADJ,nom,sg,f
- βοσκομενη·: VERB,pres,mid/pass,part,nom,sg,f
Parallels
- Matthew 8:30 (verbal): The Matthean parallel to the Gerasene demoniac story likewise mentions a large herd of pigs feeding nearby (same pericope and similar wording).
- Luke 8:32 (verbal): Luke's account parallels Mark 5:11, describing a great herd of swine feeding on the hillside—same episode with closely related language.
- Mark 5:13 (structural): Immediate continuation in Mark: the herd rushes down the steep bank into the sea and drown—this verse completes the narrative begun in 5:11.
- Leviticus 11:7 (thematic): Law declaring the pig unclean provides background for the pig motif in the pericope, highlighting cultural and religious significance of swine in Jewish purity categories.
- Deuteronomy 14:8 (thematic): Reiterates the prohibition against eating swine and its uncleanness, thematically relevant to the presence of pigs in a story about impurity and demonic possession.
Alternative generated candidates
- Now there was a large herd of pigs feeding on the hillside,
- Now a great herd of pigs was feeding there on the hillside.
Mark.5.12 - Details
Original Text
Morphology
- και: CONJ
- παρεκαλεσαν: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- λεγοντες·Πεμψον: VERB,pres,act,part,nom,pl,m + VERB,aor,act,imp,2,pl
- ημας: PRON,acc,pl,1
- εις: PREP
- τους: ART,acc,pl,m
- χοιρους: NOUN,acc,pl,m
- ινα: CONJ
- εις: PREP
- αυτους: PRON,acc,pl,m
- εισελθωμεν: VERB,aor,mid,subj,1,pl
Parallels
- Matthew 8:31 (verbal): Direct parallel account in Matthew: the demons beg Jesus to allow them to enter the herd of swine (near-verbatim request).
- Luke 8:32 (verbal): Luke's parallel: the demons implore Jesus to permit them to enter the swine; Luke also records Jesus granting permission and the swine rushing into the sea.
- Mark 5:13 (structural): Immediate narrative continuation in Mark: after the demons enter the swine, the herd rushes into the sea and drowns—shows the consequence of the request in 5:12.
- Acts 19:13-16 (thematic): Demonstrates demons' recognition of Jesus' name/authority and their violent reaction when invoked by others—parallels hostile, communicative behavior of unclean spirits.
- Matthew 12:43-45 (thematic): Teaching about unclean spirits seeking a new dwelling after expulsion: thematically related to demons' desire for habitation (here, asking to enter the swine).
Alternative generated candidates
- and they begged him, saying, 'Send us into the pigs; let us enter them.'
- And the unclean spirits begged him, saying, "Send us into the pigs; let us enter them."
Mark.5.13 - Details
Original Text
Morphology
- και: CONJ
- επετρεψεν: VERB,aor,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- και: CONJ
- εξελθοντα: PTCP,aor,act,nom,pl,n
- τα: ART,acc,pl,n
- πνευματα: NOUN,nom,pl,n
- τα: ART,acc,pl,n
- ακαθαρτα: ADJ,nom,pl,n
- εισηλθον: VERB,aor,act,ind,3,pl
- εις: PREP
- τους: ART,acc,pl,m
- χοιρους: NOUN,acc,pl,m
- και: CONJ
- ωρμησεν: VERB,aor,act,ind,3,sg
- η: ART,nom,sg,f
- αγελη: NOUN,nom,sg,f
- κατα: PREP
- του: ART,gen,sg,n
- κρημνου: NOUN,gen,sg,m
- εις: PREP
- την: ART,acc,sg,f
- θαλασσαν: NOUN,acc,sg,f
- ως: ADV
- δισχιλιοι: NUM,nom,pl,m
- και: CONJ
- επνιγοντο: VERB,impf,mid/pass,ind,3,pl
- εν: PREP
- τη: ART,dat,sg,f
- θαλασση: NOUN,dat,sg,f
Parallels
- Matthew 8:32 (verbal): Parallel Gospel account of the Gerasene demoniac: demons enter the swine and the herd rushes down the steep bank into the sea and drowns (same episode, similar wording).
- Luke 8:33 (verbal): Luke's version of the same incident; closely parallels Mark 5:13 in sequence and detail (demons enter the pigs, herd dashes into the lake and drowns).
- Matthew 12:43-45 (thematic): Jesus' teaching about an unclean spirit leaving a person and seeking a new dwelling parallels the demons' request/need for a new habitation (they beg to enter the swine).
- Leviticus 11:7 (allusion): The law declaring the pig unclean provides cultural and ritual background to the episode: demons transferring into swine (a ritually unclean animal) underscores impurity and scandal in a Jewish/Levitical framework.
Alternative generated candidates
- And he gave them permission. And the unclean spirits came out and entered the pigs; and the herd, numbering about two thousand, rushed down the steep bank into the sea and were drowned in the sea.
- And he gave them permission. And the unclean spirits came out and entered the pigs; and the herd rushed down the steep bank into the sea and were drowned in the sea—about two thousand of them.
Mark.5.14 - Details
Original Text
Morphology
- Και: CONJ
- οι: ART,nom,pl,m
- βοσκοντες: VERB,pres,act,part,nom,pl,m
- αυτους: PRON,acc,pl,m
- εφυγον: VERB,aor,act,ind,3,pl
- και: CONJ
- απηγγειλαν: VERB,aor,act,ind,3,pl
- εις: PREP
- την: ART,acc,sg,f
- πολιν: NOUN,acc,sg,f
- και: CONJ
- εις: PREP
- τους: ART,acc,pl,m
- αγρους·και: NOUN,acc,pl,m
- ηλθον: VERB,aor,act,ind,3,pl
- ιδειν: VERB,aor,act,inf
- τι: PRON,int,nom,sg,n
- εστιν: VERB,pres,act,ind,3,sg
- το: ART,acc,sg,n
- γεγονος: NOUN,nom,sg,n
Parallels
- Luke 8:36-37 (verbal): Synoptic parallel: the swineherds flee and report 'in the city and in the country,' and people come out to see what happened.
- Matthew 8:31-34 (verbal): Matthew's version of the Gerasene/Gadarenes episode: the keepers of the pigs report the incident and the townspeople come out (cf. v.33).
- Mark 1:45 (thematic): After the healed leper publicly proclaims the cure, the news spreads and crowds gather—similar motif of a reported miracle drawing public attention.
- Mark 5:20 (structural): Immediate narrative corollary: the healed demoniac is instructed to tell his own people, underscoring the episode's emphasis on public reporting and witness.
Alternative generated candidates
- And those who fed the pigs fled and told it in the city and in the country. And people went out to see what it was that had happened.
- And those who tended the pigs ran off and told it in the city and in the country.
Mark.5.15 - Details
Original Text
Morphology
- και: CONJ
- ερχονται: VERB,pres,mid,ind,3,pl
- προς: PREP
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- και: CONJ
- θεωρουσιν: VERB,pres,act,ind,3,pl
- τον: ART,acc,sg,m
- δαιμονιζομενον: VERB,pres,pass,ptc,acc,sg,m
- καθημενον: VERB,pres,mid,ptc,acc,sg,m
- ιματισμενον: VERB,perf,pass,ptc,acc,sg,m
- και: CONJ
- σωφρονουντα: VERB,pres,act,ptc,acc,sg,m
- τον: ART,acc,sg,m
- εσχηκοτα: VERB,perf,act,ptc,acc,sg,m
- τον: ART,acc,sg,m
- λεγιωνα: NOUN,acc,sg,m
- και: CONJ
- εφοβηθησαν: VERB,aor,pass,ind,3,pl
Parallels
- Luke 8:35 (verbal): Direct Synoptic parallel of the same episode—people see the formerly demon-possessed man 'clothed and in his right mind' and are afraid; many of the same words and sequence appear.
- Matthew 8:34 (structural): Synoptic parallel of the Gerasa/Gadarenes pericope—townspeople react with fear to the exorcism's aftermath and urge Jesus to depart (though Matthew preserves two demoniacs instead of one).
- Mark 5:18-20 (structural): Immediate literary continuation in Mark: the healed man's desire to accompany Jesus and Jesus' commission to proclaim what God has done—underscores the man's restoration and the community's fearful response that frames his sending.
- Mark 1:27 (thematic): Another Markan exorcism where bystanders respond with fear and amazement at Jesus' authority over unclean spirits, paralleling the motif of fear following Jesus' power to liberate.
Alternative generated candidates
- And they came to Jesus and saw the man who had been possessed sitting there, clothed and in his right mind, and they were afraid.
- And people came to see what it was that had happened. And they came to Jesus and found the man who had been possessed by demons sitting there, clothed and in his right mind; and they were afraid.
Mark.5.16 - Details
Original Text
Morphology
- και: CONJ
- διηγησαντο: VERB,aor,mid,ind,3,pl
- αυτοις: PRO,dat,pl,3
- οι: ART,nom,pl,m
- ιδοντες: VERB,aor,act,ptc,nom,pl,m
- πως: ADV
- εγενετο: VERB,aor,mid,ind,3,sg
- τω: ART,dat,sg,m
- δαιμονιζομενω: PART,pres,mp,dat,sg,m
- και: CONJ
- περι: PREP
- των: ART,gen,pl,m
- χοιρων: NOUN,gen,pl,m
Parallels
- Luke 8:33 (verbal): Parallel report of the demons going into the herd of swine (demons leaving the man and entering the pigs), matching Mark’s mention of the swine as part of the account.
- Luke 8:36 (verbal): Luke explicitly states that those who saw it told how the demon-possessed man was healed—directly parallels Mark’s note that witnesses reported what had happened to the demoniac.
- Matthew 8:32-34 (structural): Matthew’s parallel of the Gadarene/Gerasene exorcism includes the demons entering the swine and the subsequent public reaction (people coming out, seeing, and asking Jesus to depart), linking the same elements Mark highlights.
- Mark 5:15 (thematic): Immediate Markan context: witnesses see the formerly possessed man 'clothed and in his right mind,' which sets up the report summarized in 5:16 about how the healing occurred and the fate of the swine.
Alternative generated candidates
- And those who had seen it told them what had happened to the man possessed by demons and about the pigs.
- And those who had seen it related to them what had happened to the man possessed by demons and about the pigs.
Mark.5.17 - Details
Original Text
Morphology
- και: CONJ
- ηρξαντο: VERB,aor,mid,ind,3,pl
- παρακαλειν: VERB,pres,act,inf
- αυτον: PRON,acc,sg,m
- απελθειν: VERB,aor,act,inf
- απο: PREP
- των: ART,gen,pl,m
- οριων: NOUN,gen,pl,n
- αυτων: PRON,gen,pl,m
Parallels
- Matthew 8:34 (verbal): Direct Synoptic parallel: townspeople plead with Jesus to depart from their region after the incident with the demoniacs and the swine.
- Luke 8:37-38 (verbal): Luke’s parallel account records the crowd’s fear and their request that Jesus leave the area following the healing of the demon-possessed man.
- John 6:15 (thematic): After the feeding of the 5,000 the crowds attempt to make Jesus king and he withdraws to avoid unrest—a similar motif of popular reaction prompting withdrawal.
- Luke 4:28-30 (thematic): In Nazareth the crowd’s hostile reaction drives Jesus out of the town; another example of local rejection/expulsion in response to Jesus’ presence and message.
Alternative generated candidates
- And they began to beg Jesus to depart from their region.
- Then they began to beg him to depart from their region.
Mark.5.18 - Details
Original Text
Morphology
- και: CONJ
- εμβαινοντος: VERB,pres,act,ptc,gen,m,sg
- αυτου: PRON,gen,sg,m
- εις: PREP
- το: ART,acc,sg,n
- πλοιον: NOUN,acc,sg,n
- παρεκαλει: VERB,impf,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- ο: ART,nom,sg,m
- δαιμονισθεις: VERB,aor,pas,ptc,nom,m,sg
- ινα: CONJ
- μετ᾽αυτου: PREP+PRON,gen,sg,m
- η: ART,nom,sg,f
Parallels
- Luke 8:38-39 (verbal): Parallel account of the Gerasene demoniac: the healed man begs to accompany Jesus; Jesus instead instructs him to return home and tell what God has done.
- Matthew 8:28-34 (structural): Matthew's version of the same episode (the two demoniacs in some manuscripts) — shares the basic narrative framework though with different details and emphases than Mark 5:18.
- Mark 5:19 (structural): Immediate follow-up in Mark’s Gospel: Jesus refuses the request and commissions the healed man to go home and tell his family what the Lord has done for him.
- John 4:39-42 (thematic): The Samaritan woman's testimony leads many to belief — thematically parallels the healed man's being sent to testify to his community about what God has done.
Alternative generated candidates
- As he was getting into the boat, the man who had been possessed begged him that he might be with him.
- As he was getting into the boat, the man who had been possessed begged him that he might be with him.
Mark.5.19 - Details
Original Text
Morphology
- και: CONJ
- ουκ: PART,neg
- αφηκεν: VERB,aor,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- αλλα: CONJ
- λεγει: VERB,pres,act,ind,3,sg
- αυτω·Υπαγε: PRON,dat,sg,m,3 + VERB,pres,act,imp,2,sg
- εις: PREP
- τον: ART,acc,sg,m
- οικον: NOUN,acc,sg,m
- σου: PRON,gen,sg,2
- προς: PREP
- τους: ART,acc,pl,m
- σους: PRON,acc,pl,2
- και: CONJ
- απαγγειλον: VERB,aor,act,part,nom,m,sg
- αυτοις: PRO,dat,pl,3
- οσα: PRON,acc,pl,n
- ο: ART,nom,sg,m
- κυριος: NOUN,nom,sg,m
- σοι: PRON,dat,sg,2
- πεποιηκεν: VERB,perf,act,ind,3,sg
- και: CONJ
- ηλεησεν: VERB,aor,act,ind,3,sg
- σε: PRON,acc,sg,2
Parallels
- Luke 8:39 (verbal): Parallel account of the healed demoniac; Jesus similarly tells him to return home and report how much God has done and shown him mercy (near-verbatim correspondence).
- Mark 1:44 (structural): Another post-healing instruction in Mark (to the cleansed leper): both passages show Jesus giving specific social/reporting commands after a healing, though the content and tone differ (see priest vs. tell home).
- John 4:39-42 (thematic): The Samaritan woman's testimony after her encounter with Jesus leads many to believe—parallel theme of a beneficiary of Jesus' mercy being sent to proclaim his works.
- Mark 16:15 (thematic): The Great Commission (‘go into all the world and proclaim’) echoes the same basic commission-model: healed/commissioned persons are sent to announce what the Lord has done.
- Isaiah 61:1-2 (thematic): Isaiah’s prophetic theme of proclaiming good news, liberty and the Lord’s favor underpins Jesus’ mission language; Mark 5:19’s emphasis on declaring the Lord’s deeds and mercy reflects this prophetic proclamation motif.
Alternative generated candidates
- But Jesus did not permit him, but said to him, 'Go home to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you.'
- But Jesus would not permit him; instead he said to him, "Go home to your friends and tell them what great things the Lord has done for you, and how he has had mercy on you."
Mark.5.20 - Details
Original Text
Morphology
- και: CONJ
- απηλθεν: VERB,aor,act,ind,3,sg
- και: CONJ
- ηρξατο: VERB,aor,mid,ind,3,sg
- κηρυσσειν: VERB,pres,act,inf
- εν: PREP
- τη: ART,dat,sg,f
- Δεκαπολει: NOUN,dat,sg,f
- οσα: PRON,acc,pl,n
- εποιησεν: VERB,aor,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- και: CONJ
- παντες: ADJ,nom,pl,m
- εθαυμαζον: VERB,impf,act,ind,3,pl
Parallels
- Luke 8:39 (verbal): Direct parallel account of the same Gerasene/Demon-possessed healing: the healed man 'went away and proclaimed' in the Decapolis what Jesus had done, using nearly identical wording.
- Mark 1:45 (verbal): After healing a leper Jesus charged to show himself to the priest, the man 'went out and began to proclaim it freely'—same verb and motif of the healed one publicizing Jesus' work.
- Luke 17:15-16 (thematic): The Samaritan leper returns to give thanks and glorify God after healing; parallels the healed man's thankful/public testimony and the theme of a beneficiary proclaiming the miracle.
- John 4:39-42 (thematic): The Samaritan woman's testimony about Jesus leads many to marvel and believe—parallel theme of personal testimony about Jesus' deeds provoking amazement and faith among others.
Alternative generated candidates
- And he went away and began to proclaim in the Decapolis how much Jesus had done for him, and all marveled.
- And he went away and began to proclaim in the Decapolis how much Jesus had done for him; and all were amazed.
And they came to the other side of the sea, to the country of the Gerasenes. And when he had stepped out of the boat, immediately there met him out of the tombs a man with an unclean spirit.
For he had his dwelling among the tombs; and no one could bind him any more, not even with a chain.
For often he had been bound with fetters and chains, and the chains had been torn apart by him and the fetters broken; and no one had the strength to subdue him.
Night and day, among the tombs and on the hills, he was always crying out and cutting himself with stones. But when he saw Jesus from a distance, he ran and fell down before him. And crying out with a loud voice he said, "What have I to do with you, Jesus, Son of the Most High God? I adjure you by God, do not torment me."
For Jesus had said to him, "Come out of the man, you unclean spirit." And he asked him, "What is your name?" And he replied, "My name is Legion, for we are many." And he begged him earnestly not to send them away out of the country. Now there was on the hillside a great herd of pigs feeding. And the demons begged him, saying, "Send us into the pigs; allow us to enter them." And he gave them permission. And the unclean spirits came out and entered the pigs; and the herd, about two thousand in number, rushed down the steep bank into the sea and perished in the sea. And those who tended the pigs fled and told it in the city and in the country. And people came to see what it was that had happened. And they came to Jesus and saw the man who had been possessed sitting there, clothed and in his right mind; and they were afraid. And those who had seen it told them how it had happened to the man possessed by demons, and about the pigs. And they began to beg Jesus to depart from their district. And as he was getting into the boat, the man who had been possessed begged him that he might be with him. But Jesus did not permit him; rather he said to him, "Go home to your people and tell them what great things the Lord has done for you, and how he has had mercy on you." And he went away and began to proclaim in the Decapolis what Jesus had done for him; and all were amazed.