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Mark 5
New English Translation

Healing of a Demoniac

5 So[a] they came to the other side of the lake, to the region of the Gerasenes.[b] 2 Just as Jesus[c] was getting out of the boat,[d] a man with an unclean spirit[e] came from the tombs and met him.[f] 3 He lived among the tombs, and no one could bind him anymore, not even with a chain. 4 For his hands and feet had often been bound with chains and shackles,[g] but[h] he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him. 5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones. 6 When he saw Jesus from a distance, he ran and bowed down before him. 7 Then[i] he cried out with a loud voice, “Leave me alone,[j] Jesus, Son of the Most High God! I implore you by God[k]—do not torment me!” 8 (For Jesus[l] had said to him, “Come out of that man, you unclean spirit!”)[m] 9 Jesus[n] asked him, “What is your name?” And he said, “My name is Legion,[o] for we are many.” 10 He begged Jesus[p] repeatedly not to send them out of the region. 11 There on the hillside,[q] a great herd of pigs was feeding. 12 And the demonic spirits[r] begged him, “Send us into the pigs. Let us enter them.” 13 Jesus[s] gave them permission.[t] So[u] the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about 2,000 were drowned in the lake.

14 Now[v] the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened. 15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind—the one who had the “Legion”—and they were afraid. 16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs. 17 Then[w] they began to beg Jesus[x] to leave their region. 18 As he was getting into the boat the man who had been demon-possessed asked if he could go[y] with him. 19 But[z] Jesus[aa] did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you,[ab] that he had mercy on you.” 20 So[ac] he went away and began to proclaim in the Decapolis[ad] what Jesus had done for him,[ae] and all were amazed.

Restoration and Healing

21 When Jesus had crossed again in a boat[af] to the other side, a large crowd gathered around him, and he was by the sea. 22 Then[ag] one of the synagogue leaders,[ah] named Jairus,[ai] came up, and when he saw Jesus,[aj] he fell at his feet. 23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.” 24 Jesus[ak] went with him, and a large crowd followed and pressed around him.

25 Now[al] a woman was there who had been suffering from a hemorrhage[am] for twelve years.[an] 26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse. 27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak,[ao] 28 for she kept saying,[ap] “If only I touch his clothes, I will be healed.”[aq] 29 At once the bleeding stopped,[ar] and she felt in her body that she was healed of her disease. 30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?” 31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’” 32 But[as] he looked around to see who had done it. 33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. 34 He said to her, “Daughter, your faith has made you well.[at] Go in peace, and be healed of your disease.”

35 While he was still speaking, people came from the synagogue leader’s[au] house saying, “Your daughter has died. Why trouble the teacher any longer?” 36 But Jesus, paying no attention to what was said, told the synagogue leader, “Do not be afraid; just believe.” 37 He did not let anyone follow him except Peter, James,[av] and John, the brother of James. 38 They came to the house of the synagogue leader where[aw] he saw noisy confusion and people weeping and wailing loudly.[ax] 39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep!” 40 And they began making fun of him.[ay] But he forced them all outside,[az] and he took the child’s father and mother and his own companions[ba] and went into the room where the child was.[bb] 41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.” 42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this.[bc] 43 He strictly ordered that no one should know about this,[bd] and told them to give her something to eat.

Footnotes

  1. Mark 5:1 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
  2. Mark 5:1 tc The textual tradition here is quite complicated. Most later mss (A C ƒ13 M syp,h) read “Gadarenes,” which is the better reading in Matt 8:28. Other mss (א2 L Δ Θ ƒ1 28 33 565 579 700 892 1241 1424 al sys bo) have “Gergesenes.” Others (א* B D latt sa) have “Gerasenes,” which is the reading followed in the translation here and in Luke 8:26. The difference between Matthew and Mark (which is parallel to Luke) may well have to do with uses of variant regional terms.sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore—the town that the herdsmen most likely entered after the drowning of the pigs.
  3. Mark 5:2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  4. Mark 5:2 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  5. Mark 5:2 sn Unclean spirit refers to an evil spirit.
  6. Mark 5:2 tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”
  7. Mark 5:4 tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.
  8. Mark 5:4 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  9. Mark 5:7 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  10. Mark 5:7 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”
  11. Mark 5:7 sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
  12. Mark 5:8 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  13. Mark 5:8 sn This is a parenthetical explanation by the author.
  14. Mark 5:9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  15. Mark 5:9 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
  16. Mark 5:10 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  17. Mark 5:11 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
  18. Mark 5:12 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
  19. Mark 5:13 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  20. Mark 5:13 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
  21. Mark 5:13 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
  22. Mark 5:14 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.
  23. Mark 5:17 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  24. Mark 5:17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  25. Mark 5:18 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
  26. Mark 5:19 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  27. Mark 5:19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  28. Mark 5:19 sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
  29. Mark 5:20 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.
  30. Mark 5:20 sn The Decapolis refers to a group of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay on the east side of the Jordan River. Although frequently seen as a league of independent city states organized by the Roman general Pompey, contemporary sources do not support such a view. Rather their unity came from their Greek (Hellenistic) culture and religions, which set them apart from surrounding areas.
  31. Mark 5:20 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
  32. Mark 5:21 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  33. Mark 5:22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  34. Mark 5:22 tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41). sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.
  35. Mark 5:22 tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include P45 א A B C L M lat sy co. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.
  36. Mark 5:22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  37. Mark 5:24 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  38. Mark 5:25 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  39. Mark 5:25 tn Grk “a flow of blood.”sn This probably refers to a chronic vaginal or uterine hemorrhage which rendered the woman ritually unclean, thus limiting her social contacts and religious participation (see further J. Marcus, Mark 1–8 [AYB], 357).
  40. Mark 5:25 sn This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56. Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.
  41. Mark 5:27 tn Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
  42. Mark 5:28 tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus’ cloak.
  43. Mark 5:28 tn Grk “saved.”sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Matt 9:21 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”
  44. Mark 5:29 tn Grk “the flow of her blood dried up.”sn The woman was most likely suffering from a vaginal or uterine hemorrhage, in which case her bleeding would make her ritually unclean.
  45. Mark 5:32 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  46. Mark 5:34 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
  47. Mark 5:35 sn See the note on synagogue leaders in 5:22.
  48. Mark 5:37 tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  49. Mark 5:38 tn Grk “and,” though such paratactic structure is rather awkward in English.
  50. Mark 5:38 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
  51. Mark 5:40 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
  52. Mark 5:40 tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballō), almost always has the connotation of force in Mark. The typical “put them all outside” is somewhat understated in the context; given the raucous nature of the crowd in v. 38, forceful activity was probably required in order to evict them.
  53. Mark 5:40 tn Grk “those with him.”
  54. Mark 5:40 tn Grk “into where the child was.”
  55. Mark 5:42 tn The Greek word εὐθύς (euthus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.
  56. Mark 5:43 sn That no one should know about this. See the note on the phrase who he was in 3:12.
Close OJB

Markos 5
Orthodox Jewish Bible

5 And they came to the other side of the lake, to the country of the Gerasenes.

2 And as soon as Rebbe Melech HaMoshiach stepped out of the sirah (boat), ofen ort (immediately), a man with a ruach hatumah from the kevarim (tombs) of the burial caves met him.

3 This man had (his) dwelling among the kevarim. And no one could keep him tied any longer, even with sharsherot (chains, fetters);

4 Because often he had been bound with shackles and the shackles had been torn apart by him, and no one had the koach (power) to subdue him.

5 And constantly, yomam valailah (day and night), among the kevarim and in the mountains, he was crying out and beating himself with stones.

6 And, having seen Rebbe, Melech HaMoshiach from afar, he ran and fell down before him.

7 And having cried out with a kol gadol (loud voice), he says, Mah lanu valach, Yehoshua, Ben HaElohim HaElyon? I implore you by Hashem, [do] not torment me.

8 For Rebbe, Melech HaMoshiach had been saying to him, Come out of the man, ruach hatumah (unclean spirit)!

9 And Rebbe, Melech HaMoshiach was questioning him, saying, What is your name? And he says to him, Legion [is] my name, for we are many!

10 And he begged Rebbe Melech HaMoshiach again and again not to exorcise him and banish him from that place.

11 Now there was a large herd of chazirim feeding nearby on the hillside.

12 And they (the ruchot hatemeiot, the shedim) implored Rebbe, Melech HaMoshiach, saying, Send us into the chazirim, so that we may go into them.

13 And he permitted them. And having come out, the ruchot hatemeiot entered into the chazirim. And the herd of chazirim rushed down the slope into the lake, and there were about two thousand of them, and they were drowned in the lake. [MICHOH 7:19]

14 And the herdsmen feeding them fled and reported it in the village and in the sadot (fields), and the people came to see what had come to pass.

15 And they come to Yehoshua, and they see the one that had been possessed by the shed sitting, clothed and in his right mind the very one having had the Legion! And they were afraid.

16 And the edei reiyah (eyewitnesses) of what had happened to the man possessed by shedim and of what had happened to the chazirim reported it.

17 Then they began to implore Rebbe, Melech HaMoshiach to depart from their region.

18 And as Rebbe Melech HaMoshiach was stepping into the sirah (boat), the one who had been possessed by shedim was imploring him that he might accompany him.

19 And Rebbe, Melech HaMoshiach did not permit him, but says to him, Go home to your people and report to them everything that Hashem has done for you and [that] Hashem had rachmanim (mercy) upon you.

20 And the man left and began to preach in the Decapolis everything that Rebbe, Melech HaMoshiach had done for him, and everyone was amazed.

21 And when he had crossed over again in the sirah (boat) to the other side, a large multitude gathered together to him, and he was beside the lake.

22 And one of the Roshei Beit HaKnesset comes name of Yair and, having seen Rebbe, Melech HaMoshiach, he falls down at his feet,

23 and he begs him earnestly saying, Biti (my daughter) is at the point of mavet. Come and put your hand on her that she may receive refuah and may live.

24 And Moshiach went with Yair. And a large multitude were following him and they were pressing against Moshiach.

25 And [there was] an isha having a flow of dahm for twelve years. [VAYIKRA 15:25-30]

26 And having suffered much by many rofim (physicians) and having spent everything she had, instead of recovering, her condition deteriorated.

27 And having heard about Rebbe, Melech HaMoshiach, she came up behind him in the multitude, and touched his garment.

28 For she was saying, If I may touch even the garment of Rebbe, Melech HaMoshiach, I will receive refuah.

29 And ofen ort the flow of her dahm was dried up and she felt in (her) basar that she has been given refuah from the shrekliche (terrible) machla (illness).

30 And ofen ort Rebbe, Melech HaMoshiach, having perceived within himself that gevurah (miraculous power) had gone forth from him, turned around in the crowd and said, Who touched my garments?

31 And the talmidim of Rebbe Melech HaMoshiach were saying to him, You see the multitude pressing against you, and you say, Who touched me?

32 And Rebbe, Melech HaMoshiach was looking around to see the one having done this.

33 Now the isha, BYIRAH (with fear) and BIRADAH (trembling), aware of what had happened to her, came and fell down before him and told him the emes (truth).

34 And Rebbe, Melech HaMoshiach said to her, Bat (Daughter), your emunah has brought you refuah (healing). Go in shalom and receive refuah from your machla.

35 While Rebbe Melech HaMoshiach was still speaking, some came from the Rosh Beit HaKnesset, saying, Your yaldah is a nifteret (deceased person); are you still causing a shter (bother) for the rabbi?

36 But Rebbe, Melech HaMoshiach, having overheard what was being spoken, says to the Rosh Beit HaKnesset, Do not be afraid; only have emunah.

37 And Rebbe Melech HaMoshiach did not permit anyone to follow after him, except Kefa and Yaakov and Yochanan, the brother of Yaakov.

38 And they come into the bais of the Rosh Beit HaKnesset, and Rebbe, Melech HaMoshiach beheld much commotion and weeping and loud wailing.

39 And having entered, he says to them, Why are you distressed and weeping? The yaldah is not a nifteret but is only sleeping.

40 And they began making leitzonus (mockery, fun) of him. But having put everyone out, Rebbe Melech HaMoshiach takes the Abba of the naarah (girl) and the Em and the ones with him, and goes into where the naarah was.

41 And having grasped the hand of the naarah, Moshiach says to her, Talitha Koum, which, being translated, means Little girl, to you I say, arise!

42 And ofen ort the naarah got up and she was walking around. She was twelve years old. And ofen ort they were amazed with great wonder.

43 And he gave orders to them earnestly that no one should have daas of this. And Rebbe, Melech HaMoshiach said to give her some okhel (food).

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