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Luke8:26–39

The Demons and the Pigs

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Luke 8:26–39 — The Demons and the Pigs. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

26

Then they sailed to the region of the Gerasenes, across the lake from Galilee.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai katepleusan eis tēn chōran tōn Gerasēnōn hētis estin antipera tēs Galilaias

Word by word12 · parsed
ΚαὶKaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
κατέπλευσανkatepleusanthey sailedG2668
√ καταπλέω — to sail down upon a place, iVerbAorist Indicative Active3rd Person Plural
katapleō: to sail down to land A New Testament hapax in the Gospels; Luke's nautical vocabulary marks the end of the crossing. The disciples who just asked “Who then is this?” (8:25) land with Him on Gentile-facing ground to see the answer acted out.
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
χώρανchōranregionG5561
√ χώρα — room, iNounAccusative Feminine Singular
τῶνtōnof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ΓερασηνῶνGerasēnōnGerasenesG1086
√ Γεργεσηνός — a Gergesene (iNounGenitive Masculine Plural
Gergesēnos (G1086, in 3 vv) The tag and the surface disagree: the lexicon names Gergesenes, the printed text Gerasenes. The place name is one of the best-known textual tangles in the Gospels; see the apparatus. The location (east shore, opposite Galilee) is not in doubt, only its label.
ἥτιςhētisvvvG3748
√ ὅστις — which some, iPersonal / Relative PronounNominative Feminine Singular
ἐστὶνestinvvvG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
ἀντιπέραantiperaacross [the lake] fromG495
√ ἀντιπέραν — on the opposite sidePreposition
antipera: opposite The east shore was largely Gentile, Decapolis territory; the swine of v. 32 confirm the cultural frontier. Luke frames the crossing as Jesus deliberately going over against Israel's home district.
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
ΓαλιλαίαςGalilaiasGalileeG1056
√ Γαλιλαία — Galilæa (iNounGenitive Feminine Singular
27

When Jesus stepped ashore, He was met by a demon-possessed man from the town. For a long time this man had not worn clothing or lived in a house, but he stayed in the tombs.

Berean Standard Bible · CC0

Greek — tap a word ↓

de autō exelthonti epi tēn gēn hypēntēsen tis echōn daimonia anēr ek tēs poleōs kai hikanō chronō ouk enedysato himation kai ouk emenen en oikia all’ en tois mnēmasin

Word by word29 · parsed
δὲdeWhenG1161
√ δέ — but, and, etcConjunction
αὐτῷautō[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ἐξελθόντιexelthontisteppedG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Participle ActiveDative Masculine Singular
ἐπὶepivvvG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
τὴνtēnvvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
γῆνgēnashoreG1093
√ γῆ — soilNounAccusative Feminine Singular
ὑπήντησενhypēntēsenHe was met byG5221
√ ὑπαντάω — to go opposite (meet) under (quietly), iVerbAorist Indicative Active3rd Person Singular
hypantaō: to go to meet The man comes to Jesus before Jesus speaks. The ten lepers likewise come to meet Him (Luke 17:12, with the related verb apantaō); the afflicted take the initiative toward the One who can help.
τιςtisaG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounNominative Masculine Singular
ἔχωνechōnvvvG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Participle ActiveNominative Masculine Singular
δαιμόνιαdaimoniademon-possessedG1140
√ δαιμόνιον — a dæmonic beingNounAccusative Neuter Plural
daimonion (G1140, in 55 vv) Luke's usual word for an evil spirit. Plural here; Gill notes some versions read the singular, but “in all the copies, it is read in the plural number.” Cambridge records the Jewish view (Josephus) that daimonia were the spirits of the wicked dead, a belief the narrative neither adopts nor addresses.
ἀνήρanērmanG435
√ ἀνήρ — a man (properly as an individual male)NounNominative Masculine Singular
ἐκekfromG1537
√ ἐκ — literal or figurativePreposition
τῆςtēstheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
πόλεωςpoleōstownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounGenitive Feminine Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἱκανῷhikanōFor a longG2425
√ ἱκανός — competent (as if coming in season), iAdjectiveDative Masculine Singular
χρόνῳchronōtimeG5550
√ χρόνος — a space of time (in general, and thus properly distinguished from G2540 (καιρός), which designates a fixed or special occasionNounDative Masculine Singular
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἐνεδύσατοenedysato[this man] had not wornG1746
√ ἐνδύω — to invest with clothing (literally or figuratively)VerbAorist Indicative Middle3rd Person Singular
enduō: to put on (middle) Aorist middle: he had not clothed himself. The stripping is undone in v. 35 by the perfect participle himatismenon, “having been clothed.” Ellicott suggests Luke the physician noticed the symptom.
ἱμάτιονhimationclothingG2440
√ ἱμάτιον — a dress (inner or outer)NounAccusative Neuter Singular
καὶkai[or]G2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἔμενενemenenlivedG3306
√ μένω — to stay (in a given place, state, relation or expectancy)VerbImperfect Indicative Active3rd Person Singular
menō: to remain, abide The man has no dwelling among the living. In v. 39 Jesus sends him back to his oikos, house: the cure restores a home as well as a mind.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
οἰκίᾳoikiaa houseG3614
√ οἰκία — properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively)NounDative Feminine Singular
ἀλλ’all’but [he stayed]G235
√ ἀλλά — properly, other things, iConjunction
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τοῖςtoistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
μνήμασινmnēmasintombsG3418
√ μνῆμα — a memorial, iNounDative Neuter Plural
mnēma: memorial, tomb Rock-cut tombs were unclean for the living under the law (Numbers 19:16). Pulpit: “polluted spots for the living, according to the Jewish ritual.” The man lives where death lives.
28

When the man saw Jesus, he cried out and fell down before Him, shouting in a loud voice, “What do You want with me, Jesus, Son of the Most High God? I beg You not to torture me!”

Berean Standard Bible · CC0

Greek — tap a word ↓

de Idōn ton Iēsoun anakraxas prosepesen autō kai megalē phōnē eipen Ti soi kai emoi Iēsou Huie tou tou Hypsistou Theou deomai sou mē basanisēs me

Word by word26 · parsed
δὲdeWhenG1161
√ δέ — but, and, etcConjunction
ἸδὼνIdōn[the man] sawG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Singular
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἸησοῦνIēsounJesusG2424
√ Ἰησοῦς — Jesus (iNounAccusative Masculine Singular
ἀνακράξαςanakraxashe cried outG349
√ ἀνακράζω — to scream up (aloud)VerbAorist Participle ActiveNominative Masculine Singular
anakrazō (G349, in 5 vv) The shriek of the demonized meeting holiness. The Verifier records the same rare verb at Luke 4:33, Luke's first exorcism; the two scenes are deliberate twins, one in a synagogue, one among Gentile tombs.
προσέπεσενprosepesen[and] fell down beforeG4363
√ προσπίπτω — to fall towards, iVerbAorist Indicative Active3rd Person Singular
prospiptō: to fall toward / before Prostration without faith. The powers bow because they must (James 2:19, cited by Cambridge), not because they trust; posture and allegiance are separable.
αὐτῷautōHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
μεγάλῃmegalēvvvG3173
√ μέγας — big (literally or figuratively, in a very wide application)AdjectiveDative Feminine Singular
φωνῇphōnēshouting in a loud voiceG5456
√ φωνή — a tone (articulate, bestial or artificial)NounDative Feminine Singular
εἶπενeipen. . .G2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ΤίTiWhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Neuter Singular
tis: what Opens the idiom ti emoi kai soi, used in the Greek Old Testament for the widow's protest to Elijah (1 Kings 17:18) and by the Capernaum demon (Luke 4:34). It denies relationship while admitting confrontation.
σοίsoido YouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐμοὶemoi[want] with meG1473
√ ἐγώ — I, mePersonal / Possessive PronounDative 1st Person Singular
ἸησοῦIēsouJesusG2424
√ Ἰησοῦς — Jesus (iNounVocative Masculine Singular
ΥἱὲHuieSonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounVocative Masculine Singular
τοῦtouofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ὙψίστουHypsistouMost HighG5310
√ ὕψιστος — highest, iAdjectiveGenitive Masculine SingularSuperlative
hypsistos (G5310): highest The title echoes Gabriel's “Son of the Most High” (Luke 1:32) and God as El Elyon (Genesis 14:18). Cambridge notes the slave girl at Philippi uses it too (Acts 16:17) and suggests it was customary in exorcism. In a Gentile district it is the God-name outsiders used for Israel's God.
ΘεοῦTheouGodG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
δέομαίdeomaiI begG1189
√ δέομαι — to beg (as binding oneself), iVerbPresent Indicative Middle or Passive1st Person Singular
deomai: to beg Present middle: the demon pleads. The same verb returns in v. 38 (edeito) for the healed man's plea; the chapter weighs three petitions (demons, townspeople, the man).
σουsouYouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
μήmēnotG3361
√ μή — (adverb) not, (conjunction) lestAdverb
βασανίσῃςbasanisēsto tortureG928
√ βασανίζω — to tortureVerbAorist Subjunctive Active2nd Person Singular
basanizō (G928): to torment The demons know a time of torment is fixed (Matthew 8:29 adds “before the time”). Their fear presupposes judgment as a reality; Pulpit warns against curiosity about “the when, the where, and the how.”
μεmemeG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
29

For Jesus had commanded the unclean spirit to come out of the man. Many times it had seized him, and though he was bound with chains and shackles, he had broken the chains and been driven by the demon into solitary places.

Berean Standard Bible · CC0

Greek — tap a word ↓

gar parēngellen tō tō akathartō pneumati exelthein apo tou anthrōpou gar pollois chronois synērpakei auton kai edesmeueto phylassomenos halysesin kai pedais kai diarrēssōn ta desma ēlauneto hypo tou daimoniou eis tas erēmous

Word by word32 · parsed
γὰρgarForG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
παρήγγελλενparēngellen[Jesus] had commandedG3853
√ παραγγέλλω — to transmit a message, iVerbAorist Indicative Active3rd Person Singular
parangellō: to charge, command The interlinear parses this as aorist; the form with doubled lambda reads like an imperfect (“He was commanding”). Either way, gar explains v. 28: the demon cries out because Jesus' command has already begun to bite.
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
ἀκαθάρτῳakathartōuncleanG169
√ ἀκάθαρτος — impure (ceremonially, morally (lewd) or specially, (demonic))AdjectiveDative Neuter Singular
akathartos (G169, in 30 vv) “Unclean” is cultic language: the spirit belongs to the realm of defilement (tombs, swine, nakedness) that the narrative stacks up. Luke uses “unclean spirit” and “demon” interchangeably in this scene (vv. 29, 33).
πνεύματιpneumatispiritG4151
√ πνεῦμα — a current of air, iNounDative Neuter Singular
ἐξελθεῖνexeltheinto come outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Infinitive Active
ἀπὸapoofG575
√ ἀπό — "off," iPreposition
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀνθρώπουanthrōpoumanG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Singular
γὰρgarG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
πολλοῖςpolloisManyG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveDative Masculine Plural
χρόνοιςchronoistimesG5550
√ χρόνος — a space of time (in general, and thus properly distinguished from G2540 (καιρός), which designates a fixed or special occasionNounDative Masculine Plural
συνηρπάκειsynērpakeiit had seizedG4884
√ συναρπάζω — to snatch together, iVerbPluperfect Indicative Active3rd Person Singular
synarpazō (G4884, in 4 vv): to seize, snatch together Pluperfect: it had repeatedly seized him. A rare, violent verb otherwise found in Luke's writings for the storm seizing a ship (Acts 27:15) and the Ephesian mob seizing Gaius (Acts 19:29).
αὐτόνautonhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐδεσμεύετοedesmeueto[though] he was boundG1195
√ δεσμεύω — to be a binder (captor), iVerbImperfect Indicative Middle or Passive3rd Person Singular
desmeuō (G1195, in 3 vv): to bind Imperfect: he kept being bound. Human restraint repeatedly fails; Acts 22:4 uses the same verb for Saul binding believers.
φυλασσόμενοςphylassomenoswithG5442
√ φυλάσσω — to watch, iVerbPresent Participle Middle or PassiveNominative Masculine Singular
phylassō: to guard A detail only Luke preserves (Cambridge): the community posted a watch. The failure is not of effort but of power.
ἁλύσεσινhalysesinchainsG254
√ ἅλυσις — a fetter or manacleNounDative Feminine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πέδαιςpedaisshacklesG3976
√ πέδη — a shackle for the feetNounDative Feminine Plural
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
διαρρήσσωνdiarrēssōnhe had brokenG1284
√ διαῤῥήσσω — to tear asunderVerbPresent Participle ActiveNominative Masculine Singular
diarrēssō: to tear asunder The same verb Luke uses for nets breaking (5:6). Bonds that men forged he tore; Mark 5:4 adds that no one was strong enough to subdue him.
τὰtatheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
δεσμὰdesmachainsG1199
√ δεσμόν — a band, iNounAccusative Neuter Plural
ἠλαύνετοēlauneto[and] been drivenG1643
√ ἐλαύνω — to push (as wind, oars or dæmonical power)VerbImperfect Indicative Middle or Passive3rd Person Singular
elaunō (G1643): to drive, propel The demon drives him like wind on a ship, a sharp irony after a storm the disciples could not master (8:23 to 24). Henry contrasts this with Christ's people being “sweetly led.”
ὑπὸhypobyG5259
√ ὑπό — under, iPreposition
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
δαιμονίουdaimonioudemonG1140
√ δαιμόνιον — a dæmonic beingNounGenitive Neuter Singular
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὰςtasG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
ἐρήμουςerēmoussolitary placesG2048
√ ἔρημος — desert, desolate, solitary, wildernessAdjectiveAccusative Feminine Plural
erēmos: desert, desolate The wilderness is where Israel was tested and where Jesus was tested (Luke 4:1); Cambridge notes it was considered a haunt of demons (Matthew 12:43). The man is driven where Jesus went by the Spirit.
30

“What is your name?” Jesus asked. “Legion,” he replied, because many demons had gone into him.

Berean Standard Bible · CC0

Greek — tap a word ↓

Ti estin soi onoma de ho Iēsous Epērōtēsen auton Legiōn De ho eipen hoti polla daimonia eisēlthen eis auton

Word by word19 · parsed
ΤίTiWhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Neuter Singular
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
σοιsoiyourG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
ὄνομάonomanameG3686
√ ὄνομα — a "name" (literally or figuratively) (authority, character)NounNominative Neuter Singular
onoma: name, authority, character In Scripture a name is identity. The question is addressed to the man (“to you”), but the answer comes from what possesses him; Cambridge calls it a complete “duality of his consciousness.” The restoration of v. 35 is, in effect, the return of a name.
δὲdeG1161
√ δέ — but, and, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἘπηρώτησενEpērōtēsenaskedG1905
√ ἐπερωτάω — to ask for, iVerbAorist Indicative Active3rd Person Singular
eperōtaō: to ask, question Gill: asked “not out of ignorance in Christ,” but so that the man's misery and Christ's power would be made known. Cambridge reads it as mercy: a gentle question calms a frenzied mind.
αὐτὸνautonG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ΛεγιώνLegiōnLegionG3003
√ λεγεών — a "legion", iNounNominative Feminine Singular
legeōn (G3003, in 4 vv) A rare loanword (4 verses), shared with Mark 5:9 and 5:15 and with Jesus' “twelve legions of angels” (Matthew 26:53). Multitude and military order together: the oppression is many and organized. Any anti-Roman political reading is a modern inference, not in the brief's sources.
ΔὲDeG1161
√ δέ — but, and, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
εἶπενeipenhe repliedG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ὅτιhotibecauseG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
πολλὰpollamanyG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Neuter Plural
δαιμόνιαdaimoniademonsG1140
√ δαιμόνιον — a dæmonic beingNounNominative Neuter Plural
εἰσῆλθενeisēlthenhad goneG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
eiserchomai: to enter The same verb is used in v. 32 to 33 for entering the pigs. The man has been treated as a house the demons enter and leave; Jesus will send him back to a real house (v. 39).
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
αὐτόνautonhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
31

And the demons kept begging Jesus not to order them to go into the Abyss.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai parekaloun auton hina mē epitaxē autois apelthein eis tēn abysson

Word by word11 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
παρεκάλουνparekaloun[the demons] kept beggingG3870
√ παρακαλέω — to call near, iVerbImperfect Indicative Active3rd Person Plural
parakaleō: to call alongside, entreat The verb that elsewhere names comfort and exhortation here is the demons' plea for terms. They cannot resist; they can only negotiate.
αὐτὸνauton[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ἵναhinaG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
μὴmēnotG3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἐπιτάξῃepitaxēto orderG2004
√ ἐπιτάσσω — to arrange upon, iVerbAorist Subjunctive Active3rd Person Singular
epitassō: to command, set in order Cf. Luke 4:36 and 8:25 (“He commands even the winds and the water”). Within one chapter Jesus commands sea and spirits with the same authority.
αὐτοῖςautoisthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Neuter 3rd Person Plural
ἀπελθεῖνapeltheinto goG565
√ ἀπέρχομαι — to go off (iVerbAorist Infinitive Active
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ἄβυσσονabyssonAbyssG12
√ ἄβυσσος — depthless, iNounAccusative Feminine Singular
abyssos (G12): bottomless In the Greek Old Testament this word renders tehom, the deep of Genesis 1:2 (Cambridge: “Hebrew tehom”). In the New Testament it is the prison of evil powers (Revelation 9:1 to 11; 20:1 to 3) and, in Romans 10:7, the depth into which Christ descended in death. The demons dread the place their Judge would one day enter and leave victorious.
32

There on the hillside a large herd of pigs was feeding. So the demons begged Jesus to let them enter the pigs, and He gave them permission.

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de ekei en tō orei hikanōn agelē choirōn Ēn boskomenē kai parekalesan auton hina epitrepsē autois eiselthein eis ekeinous kai epetrepsen autois

Word by word22 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ἐκεῖekeiThereG1563
√ ἐκεῖ — thereAdverb
ἐνenonG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
ὄρειoreihillsideG3735
√ ὄρος — perhaps akin to G142 (αἴρω)NounDative Neuter Singular
oros: mountain The herd grazes on the height above the lake; the geography sets up the plunge of v. 33.
ἱκανῶνhikanōna largeG2425
√ ἱκανός — competent (as if coming in season), iAdjectiveGenitive Masculine Plural
ἀγέληagelēherdG34
√ ἀγέλη — a droveNounNominative Feminine Singular
χοίρωνchoirōnof pigsG5519
√ χοῖρος — a hogNounGenitive Masculine Plural
choiros (G5519, in 12 vv) The pig is the emblem of uncleanness under the law (Leviticus 11:7). Pulpit argues the owners were Jews disobeying the law; Cambridge counters that Peraea was largely Greek and Syrian. The brief's sources disagree; the text does not say.
ἮνĒnwasG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
βοσκομένηboskomenēfeedingG1006
√ βόσκω — to pastureVerbPresent Participle Middle or PassiveNominative Feminine Singular
καὶkai[So]G2532
√ καί — and, also, even, so then, too, etcConjunction
παρεκάλεσανparekalesan[the demons] beggedG3870
√ παρακαλέω — to call near, iVerbAorist Indicative Active3rd Person Plural
αὐτὸνauton[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ἵναhinatoG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
ἐπιτρέψῃepitrepsēletG2010
√ ἐπιτρέπω — to turn over (transfer), iVerbAorist Subjunctive Active3rd Person Singular
epitrepō: to permit The demons need leave even to enter swine (Gill: “which they could not do, without his leave”). Their every movement in this scene is under license, as in Job 1:12.
αὐτοῖςautoisthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Neuter 3rd Person Plural
εἰσελθεῖνeiseltheinenterG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Infinitive Active
εἰςeis. . .G1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ἐκείνουςekeinous[the pigs]G1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounAccusative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐπέτρεψενepetrepsenHe gave them permissionG2010
√ ἐπιτρέπω — to turn over (transfer), iVerbAorist Indicative Active3rd Person Singular
epitrepō: He permitted (aorist) Permission is not approval. Pulpit confesses that “no satisfactory answer can ever be given” for the demons' purpose, while the reason for Jesus' permission is clearer: the man sees with his own eyes that what owned him has gone.
αὐτοῖςautois. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Neuter 3rd Person Plural
33

Then the demons came out of the man and went into the pigs, and the herd rushed down the steep bank into the lake and was drowned.

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Greek — tap a word ↓

de ta daimonia Exelthonta apo tou anthrōpou eisēlthon eis tous choirous kai hē agelē hōrmēsen kata tou krēmnou eis tēn limnēn kai apepnigē

Word by word23 · parsed
δὲdeThenG1161
√ δέ — but, and, etcConjunction
τὰtatheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Plural
δαιμόνιαdaimoniademonsG1140
√ δαιμόνιον — a dæmonic beingNounNominative Neuter Plural
ἘξελθόνταExelthontacame outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Participle ActiveNominative Neuter Plural
exerchomai: to come out The command of v. 29 (exelthein) is fulfilled in the same verb: what Jesus orders, happens. The verb recurs in vv. 35 and 38 like a refrain of the exodus from the man.
ἀπὸapoofG575
√ ἀπό — "off," iPreposition
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀνθρώπουanthrōpoumanG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Singular
εἰσῆλθονeisēlthon[and] wentG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Indicative Active3rd Person Plural
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
χοίρουςchoirouspigsG5519
√ χοῖρος — a hogNounAccusative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἡhētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
ἀγέληagelēherdG34
√ ἀγέλη — a droveNounNominative Feminine Singular
ὥρμησενhōrmēsenrushedG3729
√ ὁρμάω — to start, spur or urge on, iVerbAorist Indicative Active3rd Person Singular
hormaō (G3729, in 5 vv): to rush The herd mirrors the man's former state: driven, headlong, self-destroying. What the demons do to swine in a moment they had been doing to a man for years.
κατὰkatadownG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
κρημνοῦkrēmnousteep bankG2911
√ κρημνός — overhanging, iNounGenitive Masculine Singular
krēmnos: precipice Cambridge identifies a steep slope near Kherza that runs close to the water; this is a site claim, not a textual one.
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
λίμνηνlimnēnlakeG3041
√ λίμνη — a pond (large or small)NounAccusative Feminine Singular
limnē: lake Luke alone among the Evangelists calls it a lake rather than a sea. The deep water swallows the herd; the demons' request about the abyss is not answered in the text.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπεπνίγηapepnigēwas drownedG638
√ ἀποπνίγω — to stifle (by drowning or overgrowth)VerbAorist Indicative Passive3rd Person Singular
apopnigō (G638, in 2 vv): to choke Its only other use is Luke 8:7, thorns choking the word. Within one chapter Luke uses the same rare verb for what kills the seed and what kills the herd; whether he intends the echo is unknowable.
34

When those tending the pigs saw what had happened, they ran off and reported this in the town and countryside.

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de hoi boskontes Idontes to gegonos ephygon kai apēngeilan eis tēn polin kai eis tous agrous

Word by word16 · parsed
δὲdeWhenG1161
√ δέ — but, and, etcConjunction
οἱhoithoseG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
βόσκοντεςboskontestending [the pigs]G1006
√ βόσκω — to pastureVerbPresent Participle ActiveNominative Masculine Plural
boskō (G1006, in 9 vv): to feed, pasture The herdsmen are the first witnesses. The same verb describes the prodigal sent to feed pigs (Luke 15:15), a resonance the Verifier records.
ἸδόντεςIdontessawG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Plural
τὸtowhatG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
γεγονὸςgegonoshad happenedG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbPerfect Participle ActiveAccusative Neuter Singular
ginomai: to happen Perfect participle: the event stands. The town will come to see a result, not a rumor.
ἔφυγονephygonthey ran offG5343
√ φεύγω — to run away (literally or figuratively)VerbAorist Indicative Active3rd Person Plural
pheugō: to flee The first human reaction to the deliverance is flight; the last (v. 37) is a request that Jesus leave. Fear frames the town's response from start to end.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπήγγειλανapēngeilanreported [this]G518
√ ἀπαγγέλλω — to announceVerbAorist Indicative Active3rd Person Plural
apangellō (G518): to announce, report The herdsmen report; in v. 36 the eyewitnesses report again; in v. 39 the man is told to recount and goes out heralding. Luke grades the verbs of telling from report to proclamation.
εἰςeisinG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
πόλινpolintownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounAccusative Feminine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εἰςeisG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀγρούςagrouscountrysideG68
√ ἀγρός — a field (as a drive for cattle)NounAccusative Masculine Plural
35

So the people went out to see what had happened. They came to Jesus and found the man whom the demons had left, sitting at Jesus’ feet, clothed and in his right mind; and they were afraid.

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de exēlthon idein to gegonos kai ēlthon pros ton Iēsoun kai heuron ton anthrōpon hou ta daimonia exēlthen aph’ kathēmenon para tou Iēsou tous podas himatismenon kai sōphronounta kai ephobēthēsan

Word by word30 · parsed
δὲde[So]G1161
√ δέ — but, and, etcConjunction
ἐξῆλθονexēlthon[the people] went outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Indicative Active3rd Person Plural
ἰδεῖνideinto seeG3708
√ ὁράω — by extension, to attend toVerbAorist Infinitive Active
τὸtowhatG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
γεγονὸςgegonoshad happenedG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbPerfect Participle ActiveAccusative Neuter Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἦλθονēlthonThey cameG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Indicative Active3rd Person Plural
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἸησοῦνIēsounJesusG2424
√ Ἰησοῦς — Jesus (iNounAccusative Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εὗρονheuronfoundG2147
√ εὑρίσκω — to find (literally or figuratively)VerbAorist Indicative Active3rd Person Plural
heuriskō: to find They came to see the event and found a person. What they find is precisely what they will reject.
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἄνθρωπονanthrōponmanG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounAccusative Masculine Singular
οὗhouwhomG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounGenitive Masculine Singular
τὰtatheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Plural
δαιμόνιαdaimoniademonsG1140
√ δαιμόνιον — a dæmonic beingNounNominative Neuter Plural
ἐξῆλθενexēlthenhad leftG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
ἀφ’aph’. . .G575
√ ἀπό — "off," iPreposition
καθήμενονkathēmenonsittingG2521
√ κάθημαι — and (to sitVerbPresent Participle Middle or PassiveAccusative Masculine Singular
kathēmai: to sit Present participle: sitting, at rest. The man once driven into deserts is now still. Ellicott pairs him with Mary of Bethany (Luke 10:39); Gill reads it as the posture “of a disciple of Christ, receiving instructions.”
παρὰparaatG3844
√ παρά — properly, nearPreposition
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἸησοῦIēsouJesus’G2424
√ Ἰησοῦς — Jesus (iNounGenitive Masculine Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
πόδαςpodasfeetG4228
√ πούς — a "foot" (figuratively or literally)NounAccusative Masculine Plural
pous: foot In Luke the feet of Jesus are the place of the forgiven (7:38), the taught (10:39) and the thankful (17:16). The demoniac fell before Him in v. 28 under compulsion; now he sits there by choice.
ἱματισμένονhimatismenonclothedG2439
√ ἱματίζω — to dressVerbPerfect Participle Middle or PassiveAccusative Masculine Singular
himatizō (G2439, in 2 vv): to clothe The perfect passive answers v. 27's “had not put on a cloak.” ⚙ Scripture often pictures salvation as being clothed by another (Genesis 3:21; Isaiah 61:10); the text here says only that he was clothed, and the image is offered as resonance, not exegesis.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
σωφρονοῦνταsōphronountain his right mindG4993
√ σωφρονέω — to be of sound mind, iVerbPresent Participle ActiveAccusative Masculine Singular
sōphroneō (G4993): to be of sound mind A rare New Testament verb (cf. Mark 5:15; Romans 12:3; 2 Corinthians 5:13; Titus 2:6; 1 Peter 4:7), elsewhere an ethical command. Here it is a gift: the mind that demons fractured is made whole and self-governed.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐφοβήθησανephobēthēsanthey were afraidG5399
√ φοβέω — to frighten, iVerbAorist Indicative Passive3rd Person Plural
phobeō: to fear Aorist passive: they became afraid. Not the reverent fear of 5:26 or 7:16 that glorifies God, but dread; v. 37 shows where it leads.
36

Meanwhile, those who had seen it reported how the demon-possessed man had been healed.

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de hoi idontes apēngeilan autois pōs ho daimonistheis esōthē

Word by word9 · parsed
δὲdeMeanwhileG1161
√ δέ — but, and, etcConjunction
οἱhoithose whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἰδόντεςidonteshad seen [it]G3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Plural
ἀπήγγειλανapēngeilanreportedG518
√ ἀπαγγέλλω — to announceVerbAorist Indicative Active3rd Person Plural
apangellō: to report Second report in three verses. Gill thinks the reporters were the disciples, the boatmen or nearby fieldworkers.
αὐτοῖςautois. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
πῶςpōshowG4459
√ πῶς — an interrogative particle of mannerAdverb
pōs: how The witnesses tell the manner: by a word, with the swine as the visible sign. The town hears how as well as what.
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
δαιμονισθείςdaimonistheisdemon-possessed manG1139
√ δαιμονίζομαι — to be exercised by a dæmonVerbAorist Participle PassiveNominative Masculine Singular
daimonizōmai (G1139, in 13 vv) Passive: the man is acted upon. Scripture never blames him for his state; the narrative's moral weight falls on the town that rejects his healer.
ἐσώθηesōthēhad been healedG4982
√ σώζω — to save, iVerbAorist Indicative Passive3rd Person Singular
sōzō: to save, heal, deliver Luke's key word. In the parable just told, the devil takes the word “so that they may not believe and be saved” (8:12); here the devil's grip is broken and the man is “saved.” Twelve verses later the same verb is spoken to the woman (8:48) and promised for Jairus' daughter (8:50).
37

Then all the people of the region of the Gerasenes asked Jesus to depart from them, because great fear had taken hold of them. So He got into the boat and started back.

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Kai hapan to plēthos tēs perichōrou tōn Gerasēnōn ērōtēsen auton apelthein ap’ autōn hoti megalō phobō syneichonto de autos embas eis ploion hypestrepsen

Word by word23 · parsed
ΚαὶKaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
ἅπανhapanallG537
√ ἅπας — absolutely all or (singular) every oneAdjectiveNominative Neuter Singular
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
πλῆθοςplēthospeopleG4128
√ πλῆθος — a fulness, iNounNominative Neuter Singular
plēthos: multitude Elsewhere in Luke the multitudes press in to hear (5:15; 6:17). Here a whole multitude unites to send Him off.
τῆςtēsof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
περιχώρουperichōrouregionG4066
√ περίχωρος — around the region, iAdjectiveGenitive Feminine Singular
τῶνtōnof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ΓερασηνῶνGerasēnōnGerasenesG1086
√ Γεργεσηνός — a Gergesene (iNounGenitive Masculine Plural
ἠρώτησενērōtēsenaskedG2065
√ ἐρωτάω — to interrogateVerbAorist Indicative Active3rd Person Singular
erōtaō: to ask Cambridge: the opposite of the Samaritans who asked Him to stay (John 4:40); unlike Peter's “depart from me” (5:8), “they meant what they said.”
αὐτὸνauton[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ἀπελθεῖνapeltheinto departG565
√ ἀπέρχομαι — to go off (iVerbAorist Infinitive Active
ἀπ’ap’fromG575
√ ἀπό — "off," iPreposition
αὐτῶνautōnthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
ὅτιhotibecauseG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
μεγάλῳmegalōgreatG3173
√ μέγας — big (literally or figuratively, in a very wide application)AdjectiveDative Masculine Singular
φόβῳphobōfearG5401
√ φόβος — alarm or frightNounDative Masculine Singular
phobos: fear Great fear without faith. The disciples feared after the storm (8:25) and asked who He was; the Gerasenes fear and ask Him to go. The same emotion opens or closes a door.
συνείχοντοsyneichontohad taken hold of themG4912
√ συνέχω — to hold together, iVerbImperfect Indicative Middle or Passive3rd Person Plural
synechō (G4912): to hold together, constrain Luke uses this verb for Peter's mother-in-law gripped by fever (4:38); Paul uses it of Christ's love that “compels” (2 Corinthians 5:14). The town is now the one held, by fear, as the man had been held by the demons.
δὲdeSoG1161
√ δέ — but, and, etcConjunction
αὐτὸςautosHeG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounNominative Masculine 3rd Person Singular
ἐμβὰςembasgotG1684
√ ἐμβαίνω — to walk on, iVerbAorist Participle ActiveNominative Masculine Singular
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
πλοῖονploionthe boatG4143
√ πλοῖον — a sailer, iNounAccusative Neuter Singular
ὑπέστρεψενhypestrepsen[and] started backG5290
√ ὑποστρέφω — to turn under (behind), iVerbAorist Indicative Active3rd Person Singular
hypostrephō: to return Jesus grants their request at once (Gill). The same verb is His command to the man in v. 39: the Lord returns across the lake and sends the man to return home in His place.
38

The man whom the demons had left begged to go with Jesus. But He sent him away, saying,

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de ho anēr hou ta daimonia exelēlythei aph’ Edeito autou einai syn autō de apelysen auton legōn

Word by word17 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ὁhoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἀνὴρanērmanG435
√ ἀνήρ — a man (properly as an individual male)NounNominative Masculine Singular
οὗhouwhomG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounGenitive Masculine Singular
τὰtatheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Plural
δαιμόνιαdaimoniademonsG1140
√ δαιμόνιον — a dæmonic beingNounNominative Neuter Plural
ἐξεληλύθειexelēlytheihad leftG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbPluperfect Indicative Active3rd Person Singular
exerchomai: pluperfect “Had gone out,” a completed deliverance with standing effect, the third use of the verb of exit (vv. 33, 35, 38).
ἀφ’aph’. . .G575
√ ἀπό — "off," iPreposition
ἘδεῖτοEdeitobeggedG1189
√ δέομαι — to beg (as binding oneself), iVerbImperfect Indicative Middle or Passive3rd Person Singular
deomai: to beg The same verb the demon used in v. 28 (deomai sou). The mouth that once begged Jesus to leave it alone now begs to stay with Him.
αὐτοῦautouG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
εἶναιeinaito goG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Infinitive Active
eimi: to be The man asks not for a task but for presence.
σὺνsynwithG4862
√ σύν — with or together (but much closer than G3326 (μετά) or G3844 (παρά)), iPreposition
syn: with Mark 3:14 defines the Twelve as chosen “that they might be with Him.” The man asks for exactly that and is given another calling.
αὐτῷautō[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
δὲdeButG1161
√ δέ — but, and, etcConjunction
ἀπέλυσενapelysenHe sent him awayG630
√ ἀπολύω — to free fully, iVerbAorist Indicative Active3rd Person Singular
apolyō (G630): to release, dismiss Pulpit: his work “was there among his own people.” The refusal is not rejection but appointment.
αὐτὸνauton. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
λέγωνlegōnsayingG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
39

“Return home and describe how much God has done for you.” So the man went away and proclaimed all over the town how much Jesus had done for him.

Berean Standard Bible · CC0

Greek — tap a word ↓

Hypostrephe eis sou ton oikon kai diēgou hosa ho Theos epoiēsen soi kai apēlthen kēryssōn holēn kath’ tēn polin hosa ho Iēsous epoiēsen autō

Word by word24 · parsed
ὙπόστρεφεHypostrepheReturnG5290
√ ὑποστρέφω — to turn under (behind), iVerbPresent Imperative Active2nd Person Singular
hypostrephō: to return Present imperative: go back. The same verb as Jesus' own return in v. 37; He leaves, and the man is sent back in His stead.
εἰςeisvvvG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
σουsouvvvG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τὸνtonvvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
οἶκόνoikonhomeG3624
√ οἶκος — a dwelling (more or less extensive, literal or figurative)NounAccusative Masculine Singular
oikos: house, household The man who “was not abiding in a house” (v. 27) is sent to his house. Gill, from Mark, adds “to thy friends.”
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
διηγοῦdiēgoudescribeG1334
√ διηγέομαι — to relate fullyVerbPresent Imperative Middle or Passive2nd Person Singular
diēgeomai (G1334): to narrate fully Present imperative: keep recounting. Testimony here is narrative, the ordered telling of what was done, not argument.
ὅσαhosahow muchG3745
√ ὅσος — as (much, great, long, etcPersonal / Relative PronounAccusative Neuter Plural
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΘεόςTheosGodG2316
√ θεός — figuratively, a magistrateNounNominative Masculine Singular
theos: God Jesus refers the deliverance to God (Pulpit). The Most High God the demons named in v. 28 is the God whose deed the man must tell.
ἐποίησενepoiēsenhas doneG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Indicative Active3rd Person Singular
σοιsoifor youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
καὶkaiSoG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπῆλθενapēlthen[the man] went awayG565
√ ἀπέρχομαι — to go off (iVerbAorist Indicative Active3rd Person Singular
κηρύσσωνkēryssōn[and] proclaimedG2784
√ κηρύσσω — to herald (as a public crier), especially divine truth (the gospel)VerbPresent Participle ActiveNominative Masculine Singular
kēryssō (G2784): to herald The verb of apostolic preaching (Luke 4:18 to 19, 44; 9:2). The first herald on the eastern shore is a man who days before lived in the tombs. Mark 5:20 extends his range to the Decapolis.
ὅληνholēnallG3650
√ ὅλος — "whole" or "all", iAdjectiveAccusative Feminine Singular
καθ’kath’overG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
πόλινpolintownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounAccusative Feminine Singular
ὅσαhosahow muchG3745
√ ὅσος — as (much, great, long, etcPersonal / Relative PronounAccusative Neuter Plural
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
Iēsous: Jesus Where Jesus said “God,” the man says “Jesus.” Luke lets the substitution stand; Gill sees Christ “tacitly suggesting... that he himself was God.”
ἐποίησενepoiēsenhad doneG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Indicative Active3rd Person Singular
αὐτῷautōfor himG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. Landing among the tombs — 26 to 27

Fresh from stilling the storm, Jesus κατέπλευσαν “sails down” to the shore over against Galilee. Ellicott hears Luke explaining the geography to foreigners; Cambridge and Pulpit spend their energy on the place name (Gadarenes, Gerasenes, Gergesenes), which the manuscripts never settle. The first person to meet Him is a man “having demons” (ἔχων δαιμόνια), unclothed, without a house, living in the μνήμασιν, the tombs. Cambridge explains the tombs as necessity (no asylums existed); Pulpit as the solitude the frenzy craved, in places “polluted... for the living.” Geneva states the episode's theme at the door: Christ's “heavenly power was appointed to deliver men from the slavery of the devil.”

ii. The confession of the enemy and the question of a name — 28 to 31

The man shrieks (ἀνακράξας), falls before Jesus, and confesses more than the disciples have: “Son of the Most High God.” Cambridge thinks the title was customary in exorcisms and notes its only other use of Jesus is Luke 1:32. Godet, quoted by Pulpit, reads the outburst as the effect of “the holy, calm, gentle majesty” on a disordered soul. Verse 29 lays bare the history: seized often, chained and guarded (Cambridge's recovered detail), yet ἠλαύνετο, driven, “as a horse when he is spurred” (Geneva). Jesus asks a name; Cambridge calls it mercy, Plumptre (via Pulpit) a reminder that he once had a human name. The answer is a Roman word, Λεγιών. Then the many beg not to be sent into the ἄβυσσον; Ellicott, Benson, Gill and Cambridge agree this is the prison of spirits, not the lake.

iii. The herd and the deep — 32 to 33

Jesus ἐπέτρεψεν, permits; He does not command (Cambridge). The herd rushes down the precipice and is ἀπεπνίγη, choked. The voices divide on the why. Pulpit confesses ignorance about the demons' aim and sees in the loss a rebuke to Jews keeping swine; Cambridge doubts the owners were Jews and answers the property objection with the worth of “a human soul,” adding Bacon's line that Christ's miracles were all beneficence. Gill simply records that the spirits left “sore against their wills.” The tool notes only what the Greek shows: the same rare verb of choking appears in 8:7 for the thorns.

iv. Seeing, telling, fearing — 34 to 37

The herdsmen flee and report; the townspeople come out and find the man καθήμενον, sitting at Jesus' feet, ἱματισμένον, clothed, and σωφρονοῦντα, of sound mind. Ellicott places him in Mary of Bethany's posture (Luke 10:39); Gill calls it the posture of a disciple. Witnesses report how he was ἐσώθη, “saved,” Luke's word for healing and salvation alike. The result is fear: φόβῳ μεγάλῳ συνείχοντο, “they were gripped by great fear” (Ellicott: “oppressed”). Cambridge and Pulpit say flatly that they preferred their swine to Christ; Gill that they would rather keep the devils than Christ. Henry draws the warning: “Christ will not stay with those who slight him.”

v. Sent home as a herald — 38 to 39

Three petitions have now been made: the demons begged (parekaloun) and were granted; the townspeople asked (ērōtēsen) and were granted; the healed man begs (ἐδεῖτο) to be with Him and is refused. Jesus ἀπέλυσεν, releases him, with a commission: return home and recount “how much God has done.” He goes and heralds (κηρύσσων) “how much Jesus had done.” Gill reads Jesus' wording as tacitly claiming deity; Pulpit says that to the restored man “Jesus was at once his Deliverer and his God.” Cambridge sees why silence was not commanded here: Jesus was not returning, so the report could not draw crowds.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read by itself, Scripture here sets out a contest of power with no contest in it. The Legion is many and organized, yet it bows, begs, and moves only by leave; Jesus never raises His voice. The text joins the authority Luke has just shown over wind and water (8:24 to 25) to authority over the unseen powers, and it names that authority from the enemy's own mouth: “Son of the Most High God.”

Read with the rest of Scripture, the scene measures true deliverance by its fruit: a man unclothed is clothed, a man driven sits, a man without a house is sent home, and a man whose name was a regiment becomes a witness. The decisive failure in the passage is not the demons' (they are expected to resist) but the town's, which sees a man restored and asks the Restorer to leave. The command to tell “what God has done,” obeyed as telling “what Jesus had done,” is the passage's own clue to who Jesus is. This is the tool's fallible reading; test it against the text, especially where the commentators disagree (the swine's owners, the place name, the demons' motive), which the text itself leaves open.

Everyone in the story who begs Jesus gets what they ask, except the one man who asked to stay with Him; he is sent instead.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

“Clothed and in his right mind”: Mark's twin report verbal / quotation: confirmed

Mark 5:15 shares with this passage the rare loanword λεγεών (G3003) and the even rarer ἱματίζω (G2439), “clothed,” which the Verifier finds in only two verses: Mark 5:15 and Luke 8:35. With φοβέω (“they were afraid”) the three words form the same closing tableau in both Gospels. Ellicott notes repeatedly that Luke agrees with Mark against Matthew (one demoniac, the name Legion). This is a synoptic parallel, not a quotation of one by the other.

Mark 5:15

basis: Verifier: shared Greek lexemes G2439 ἱματίζω (in 2 vv), G3003 λεγεών (in 4 vv), G5399 φοβέω (in 92 vv); a synoptic parallel of the same event, not a citation

Chains and fetters that no one could hold verbal / quotation: confirmed

Mark 5:4 shares πέδη (G3976, “fetter,” found in only 2 verses) and ἅλυσις (G254, “chain,” in 10 verses). Mark stresses that no one had strength to subdue him; Luke adds that he was also kept under guard (Cambridge). Human binding failed in both accounts; the deliverance is by word alone.

Mark 5:4

basis: Verifier: shared Greek lexemes G3976 πέδη (in 2 vv), G254 ἅλυσις (in 10 vv); parallel account of the same event

The other thing that was “choked” in Luke 8 verbal / quotation: confirmed

The verb for the herd's death, ἀπεπνίγη (G638), occurs in only two verses, and the other is Luke 8:7: thorns grew up and choked the seed. ⚙ Within one chapter, Luke uses the word for what destroys the word in a hearer and for what destroys a herd driven by unclean powers; in v. 14 the thorns are explained as cares, riches and pleasures, which is also the reason the Gerasenes give Jesus up (Cambridge, Pulpit: they preferred their swine). The shared word is certain; that Luke intended the echo is the tool's suggestion and is offered as such.

Luke 8:7 · Luke 8:14

basis: Verifier: shared Greek lexeme G638 ἀποπνίγω (in 2 vv); the lexical link is confirmed, the interpretive link (thorns and swine) is novel ⚙ synthesis

The first scream: Luke's two demoniacs verbal / quotation: confirmed

Luke 4:33 to 34 is Luke's first exorcism: a man in the Capernaum synagogue ἀνέκραξεν (G349, in only 5 verses), with a demon (G1140), and cries “What to us and to You, Jesus?” then names Him “the Holy One of God.” Luke 8:28 repeats the outcry, the idiom and the confession, now among Gentile tombs. The pairing frames Jesus' authority as the same on both sides of the lake.

Luke 4:33 · Luke 4:34

basis: Verifier: shared Greek lexemes G349 ἀνακράζω (in 5 vv), G1140 δαιμόνιον (in 55 vv), G3173 μέγας (in 231 vv)

A son among the pigs in a far country structural / thematic: confirmed

Luke 15:15 shares χώρα (region), χοῖρος (pig, in 12 verses) and βόσκω (to feed swine, in 9 verses). The prodigal sinks to feeding pigs in a far country; the demoniac lived among the same unclean animals in a Gentile region. Both end with a return home (15:20; 8:39). ⚙ This is a thematic resonance within Luke, not a quotation or a claimed authorial design.

Luke 15:15 · Luke 15:20

basis: Verifier: shared Greek lexemes G5519 χοῖρος (in 12 vv), G1006 βόσκω (in 9 vv), G5561 χώρα (in 28 vv); a shared motif of swine, foreign land and return, not a quotation

Seized and rushing: the Ephesian mob structural / thematic: confirmed

Acts 19:29 shares two rare verbs with this passage: συναρπάζω (G4884, “seize,” in 4 verses; v. 29 here) and ὁρμάω (G3729, “rush,” in 5 verses; v. 33 here). Both books come from Luke's hand, so the overlap is first his vocabulary. ⚙ The picture is still worth noting: a city seized by an idol's profit rushes as one, as the herd did. No allusion is claimed.

Acts 19:29

basis: Verifier: shared Greek lexemes G4884 συναρπάζω (in 4 vv), G3729 ὁρμάω (in 5 vv); same author's vocabulary, downgraded from verbal because no allusion is evident

The place name: Gadarenes, Gerasenes, or Gergesenes flagged: verify source

Mark 5:1 and Matthew 8:28 narrate the same landing; the Verifier finds G1086 (in 3 verses) in Mark 5:1. But the manuscripts of all three Gospels vary among three names. Cambridge holds that Gergesenes is “almost certainly the right reading” in Luke and identifies the site with Kerzha opposite Capernaum; Pulpit agrees on the site; Ellicott and Gill record the variation without deciding. The printed text here reads Gerasenes, while the Strong's tag names Gergesene. The link is real; the label is not settled.

Mark 5:1 · Matthew 8:28

basis: Verifier: shared Greek lexeme G1086 Γεργεσηνός (in 3 vv), but the place name is a contested textual variant in all three Synoptics (Cambridge, Pulpit, Ellicott, Gill)

Tombs and swine flesh: Isaiah's rebellious people structural / thematic: confirmed

Pulpit cites Isaiah 65:3 to 4, where a people provoking the Lord sit among graves, spend nights in hidden places, and eat swine's flesh. Luke's scene gathers the same unclean elements: tombs, pigs, a life in the dark places. Isaiah 65:1 opens the same chapter with God found by those who did not seek Him (cited in Romans 10:20 of the Gentiles). ⚙ Because the link crosses from Hebrew to Greek, no shared Strong's number can verify it; it rests on a shared cluster of images and is offered as structural, not verbal.

Isaiah 65:3 · Isaiah 65:4 · Isaiah 65:1

basis: cross-Testament motif (tombs, swine, uncleanness), cited by Pulpit for v. 32; Hebrew to Greek, so no shared lexeme can be recorded; not a quotation

The Abyss: the prison the demons dread verbal / quotation: confirmed

Benson, Ellicott and Cambridge all read ἄβυσσος in v. 31 by Revelation's “bottomless pit” (9:1 to 2, 11; 20:3), where the dragon is bound and sealed. Cambridge adds Romans 10:7 and (by a scanning error printed “Judges 6”) Jude 6. The demons ask not to be sent where Revelation shows Satan finally shut up.

Revelation 20:3 · Revelation 9:1 · Romans 10:7

basis: Verifier (pair Luke 8:31 / Revelation 20:3): shared Greek lexeme G12 ἄβυσσος (in 9 vv); also recorded by Benson, Ellicott and Cambridge; a shared rare term, not a quotation

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Son of the Most High, confessed by His enemies ancient/widely-held

⚙ Gabriel announced that Mary's child “will be called Son of the Most High” (Luke 1:32); the next voice in Luke to give Jesus the title Ὑψίστου is a legion of demons (Cambridge: “Jesus is not so called elsewhere, except in Luke 1:32”). The disciples have just asked “Who then is this?” (8:25); the answer comes first from the kingdom that fears Him. That the demons' confession is true but not saving (James 2:19, cited by Cambridge) is the widely-held reading.

Luke 1:32 · Luke 8:25 · James 2:19

The stronger man binds the strong man ancient/widely-held

⚙ No one could bind the man; he broke chains and fetters (v. 29). Jesus explains His exorcisms in Luke 11:21 to 22: when a stronger man attacks the strong man, he overpowers him and divides his spoil. Isaiah 49:24 to 25 had asked whether captives can be taken from the mighty, and answered that the Lord Himself will do it. Here the captive is taken by a word. Geneva's note on v. 27 states the same: Christ's power “was appointed to deliver men from the slavery of the devil.” The strong-man reading of the exorcisms is widely held in the church's interpretation.

Luke 11:21 · Luke 11:22 · Isaiah 49:24 · Isaiah 49:25

“What God has done” is “what Jesus had done” ancient/widely-held

⚙ Jesus commands: tell “how much ὁ Θεός has done for you”; the man goes and tells “how much ὁ Ἰησοῦς had done for him.” Luke lets the two lines stand side by side without correction. Gill: “none but God could effect such things, tacitly suggesting to him hereby, that he himself was God.” Pulpit: to the restored man, “Jesus was at once his Deliverer and his God.” The man's obedience is the passage's own confession, and the reading is long-standing.

Luke 8:39 · Mark 5:19 · Mark 5:20

Into the depth the demons dread novel

⚙ The Legion begs not to be sent into the ἄβυσσον. Paul uses the same word of Christ: “Who will descend into the Abyss? (that is, to bring Christ up from the dead)” (Romans 10:7, cited by Cambridge at v. 31). The One the demons beg not to consign them there would Himself go down into the depths of death and come up again, and Revelation 20:1 to 3 shows the Abyss finally holding the dragon. This connection of the two uses of abyssos is the tool's own typological suggestion; it is not made by the sources in the brief.

Romans 10:7 · Revelation 20:1 · Revelation 20:3

The first herald to the Gentile shore novel

⚙ Jesus does not stay on the east shore, but He leaves a witness: the man heralds (κηρύσσων) through the whole city, and Mark 5:20 says through the Decapolis (Geneva and Gill note Gadara was a Decapolis town). Isaiah 65:1, “I was found by those who did not seek Me,” which Paul applies to the Gentiles (Romans 10:20), fits a man who came to Jesus unbidden from the tombs of a Gentile district. Reading the man as a forerunner of the Gentile mission is a common modern reading but is not stated by the voices in this brief; it is marked novel here.

Mark 5:20 · Isaiah 65:1 · Romans 10:20

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. The printed Greek of vv. 26 and 37 reads Gerasēnōn, but the Strong's tag is G1086, glossed “a Gergesene.” Cambridge, Pulpit, Ellicott and Gill record that the three Synoptics' manuscripts vary among Gadarenes, Gerasenes and Gergesenes; Cambridge (following Tischendorf) prefers Gergesenes in Luke. The tool does not decide. Cambridge also records a singular variant parekalei in v. 31.

Parsing. The interlinear parses parēngellen (v. 29) as aorist; its doubled-lambda form looks imperfect, and Cambridge renders it “He commanded.” The sourced parse is left unaltered; the note flags the question. The interlinear lists words in English order, so the literal renderings are reconstructed by the tool into Greek word order (⚙).

Sources. Barnes and Poole comment on this pericope only by cross-reference to Matthew and Mark and are not quoted; JFB is quoted once to show it does the same. Henry's entry is a single summary of 8:22 to 40 repeated under every verse. Benson's one entry for vv. 26 to 39 is filed at v. 26. The brief's Cambridge text contains scanning errors: “Song of Solomon of God most high” (v. 28) for “Son of God most high,” “Judges 6” (v. 31) for Jude 6, and “Luke 5:4” (v. 27) where Mark 5:4 is meant. Pulpit quotes Godet and Plumptre; those lines are attributed accordingly.

Uncertain. Whether the swine's owners were Jews (Pulpit) or Gentiles (Cambridge) is disputed among the voices and not stated by Luke. The purpose of the demons' request to enter the swine is unexplained in the text (Pulpit confesses this). The site identification (Kerzha) is a nineteenth-century proposal recorded by Cambridge and Pulpit.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)