Gerasenes: In the parallel accounts of this event (Mt 8:
region of the Gerasenes: A region on the other (the eastern) shore of the Sea of Galilee. The exact limits of this region are unknown today, and the identification is uncertain. Some link “the region of the Gerasenes” with the area around Kursi, near the steep slopes on the E shore of the sea. Others think that it was the large district radiating from the city of Gerasa (Jarash), which was 55 km (34 mi) SSE of the Sea of Galilee. Mt 8:
a man: The Gospel writer Matthew (8:
tombs: Or “memorial tombs.” (See Glossary, “Memorial tomb.”) These tombs were evidently caves or chambers cut into the natural rock and usually located outside the cities. These burial places were avoided by the Jews because of the ceremonial uncleanness connected with them, making them an ideal haunt for crazed or demonized people.
What have I to do with you, . . . ?: Or “What is there in common between me and you?” Literally translated, this rhetorical question reads: “What to me and to you?” This Semitic idiom is found in the Hebrew Scriptures (Jg 11:12, ftn.; Jos 22:24; 2Sa 16:10; 19:22; 1Ki 17:18; 2Ki 3:
torment me: A related Greek term is used of “the jailers” at Mt 18:34. So in this context, the “torment” would seem to refer to a restraining or a confining to “the abyss” mentioned in the parallel account at Lu 8:
Legion: Likely, this was not the demon-possessed man’s actual name, but it indicates that the man was possessed by many demons. Possibly, the chief one of these demons caused this man to say that his name was Legion. In the first century C.E., a Roman legion usually consisted of some 6,000 men, which may indicate that a large number of demons were involved.
swine: Pigs were unclean according to the Law (Le 11:7), but there was a market for pork among the many non-Jews living in the Decapolis region; both Greeks and Romans considered pork a delicacy. The account does not state whether the herders were Jews who were violating the Law.
report to them: In contrast with Jesus’ usual instructions not to publicize his miracles (Mr 1:
Jehovah: Although Greek manuscripts use the word Kyʹri·os (Lord) here, there are good reasons for using the divine name in the main text. The context shows that Kyʹri·os is used with reference to God. Speaking to the man who had been healed, Jesus is attributing the miracle, not to himself, but to his heavenly Father. This conclusion is supported by Luke’s use of the Greek word The·osʹ (God) in recording the same event. (Lu 8:
presiding officers of the synagogue: The Greek term ar·khi·sy·naʹgo·gos literally means “ruler of a synagogue.”
is extremely ill: Or “is near her end,” that is, at the point of dying.
flow of blood: Likely a chronic menstrual flow. According to the Mosaic Law, this condition would render the woman ceremonially unclean. As such, she was not supposed to touch others.
grievous sickness: Lit., “scourging.”
Daughter: The only recorded instance in which Jesus directly addressed a woman as “daughter,” perhaps because of her delicate situation and her “trembling.” (Mr 5:
Go in peace: This idiomatic expression is often used in both the Greek and the Hebrew Scriptures with the meaning “May it go well with you.” (Lu 7:
your grievous sickness: Lit., “your scourging.” The literal meaning of this word refers to a form of whipping often used as torture. (Ac 22:24; Heb 11:36) Here used in its figurative meaning, it vividly describes the suffering caused by the woman’s illness.
only exercise faith: Or “just keep exercising faith.” The Greek verb form used here may indicate continuous action. Jairus had shown a degree of faith when he first approached Jesus (Mr 5:
has not died but is sleeping: In the Bible, death is often likened to sleep. (Ps 13:3; Joh 11:11-
Talitha cumi: Matthew and Luke also record the resurrection of Jairus’ daughter (Mt 9: