Gerasenes: In the parallel accounts of this event (Mt 8:28-34; Mr 5:1-20; Lu 8:26-39), different names are used for where this event took place. For each account, there are also different readings in ancient manuscripts. According to the best available manuscripts, Matthew originally used “Gadarenes,” whereas Mark and Luke employed “Gerasenes.” However, as shown in the study note on region of the Gerasenes in this verse, both of these terms refer to the same general region.

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 8:28 calls it “the region of the Gadarenes.” (See study note on Gerasenes in this verse and study note on Mt 8:28.) Although different names are used, they refer to the same general area of the eastern shore of the Sea of Galilee, and the regions may have been overlapping. So the accounts are not contradictory.​—See also App. A7, Map 3B, “Activity at the Sea of Galilee,” and App. B10.

a man: The Gospel writer Matthew (8:28) mentions two men, but Mark and Luke (8:27) refer to one. Mark and Luke evidently drew attention to just one demon-possessed man because Jesus spoke to him and because his case was more outstanding. Possibly, that man was more violent or had suffered under demon control for a longer time. It could also be that after the two men were healed, only one of them wanted to accompany Jesus.​—Mr 5:18-20.

tombs: See study note on Mt 8:28.

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 3:13; 2Ch 35:21; Ho 14:8), and a corresponding Greek phrase is used in the Christian Greek Scriptures (Mt 8:29; Mr 1:24; 5:7; Lu 4:34; 8:28; Joh 2:4). The exact meaning may vary, depending on context. In this verse (Mr 5:7), the idiom expresses hostility and repulsion, and some have suggested such a rendering as: “Do not bother me!” or “Leave me alone!” In other contexts, it is used to express a difference in viewpoint, or opinion, or to refuse involvement in a suggested action without indicating disdain, arrogance, or hostility.​—See study note on Joh 2:4.

torment me: A related Greek term is used of “the jailers” at Mt 18:34 (see study note). 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 8:31.

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.​—See study note on Mt 26:53.

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.​—Mr 5:14.

report to them: In contrast with Jesus’ usual instructions not to publicize his miracles (Mr 1:44; 3:12; 7:36), he instructed this man to tell his relatives what had happened. This may have been because Jesus was asked to leave the region and would not personally give them a witness; it would also serve to counteract unfavorable reports that might circulate over the loss of the swine.

all the things Jehovah has done for you: 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 8:39) Although most Greek manuscripts read “the Lord” (ho Kyʹri·os) here at Mr 5:19, there are good reasons to believe that the divine name was originally used in this verse and later replaced with the title Lord. Therefore, the name Jehovah is used in the main text.​—See App. C1 and C3 introduction; Mr 5:19.

the Decapolis: Or “the Ten City Region.”​—See Glossary and App. B10.

presiding officers of the synagogue: The Greek term ar·khi·sy·naʹgo·gos literally means “ruler of a synagogue.”​—See study note on Mt 9:18.

is extremely ill: Or “is near her end,” that is, at the point of dying.

flow of blood: See study note on Mt 9:20.

grievous sickness: Lit., “scourging.”​—See study note on Mr 5:34.

Daughter: The only recorded instance in which Jesus directly addressed a woman as “daughter,” perhaps because of her delicate situation and her “trembling.” (Mr 5:33; Lu 8:47) By using this term of endearment, a form of address that signifies nothing about the woman’s age, Jesus emphasizes his tender concern for her.

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 7:50; 8:48; Jas 2:16; compare 1Sa 1:17; 20:42; 25:35; 29:7; 2Sa 15:9; 2Ki 5:19.) The Hebrew word often rendered “peace” (sha·lohmʹ) has a broad meaning. It refers to the state of being free from war or disturbance (Jg 4:17; 1Sa 7:14; Ec 3:8) and can also convey the idea of health, safety, soundness (1Sa 25:6, ftn.; 2Ch 15:5, ftn.; Job 5:24, ftn.), welfare (Es 10:3, ftn.), as well as friendship (Ps 41:9). In the Christian Greek Scriptures, the Greek word for “peace” (ei·reʹne) was used with the same broad connotations as the Hebrew word to express the ideas of well-being, salvation, and harmony, in addition to the absence of conflict.

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 5:22-24), and he is now urged to hold on to his faith in the face of his daughter’s death.

has not died but is sleeping: In the Bible, death is often likened to sleep. (Ps 13:3; Joh 11:11-14; Ac 7:60; 1Co 7:39; 15:51; 1Th 4:13) Jesus was going to bring the girl back to life, so he may have said this because he would demonstrate that just as people can be awakened from a deep sleep, they can be brought back from death. Jesus’ power to resurrect the girl came from his Father, “who makes the dead alive and calls the things that are not as though they are.”​—Ro 4:17.

Talitha cumi: Matthew and Luke also record the resurrection of Jairus’ daughter (Mt 9:23-26; Lu 8:49-56), but only Mark includes these words of Jesus and translates them. This Semitic expression reads Talitha cum in some Greek manuscripts. While some scholars classify these words as Aramaic, others feel that they could be either Hebrew or Aramaic.​—See study note on Mr 7:34.

with great ecstasy: Or “with great amazement.” The Greek word ekʹsta·sis (from ek, meaning “out of,” and staʹsis, meaning “standing”) refers to a person’s being cast out of his normal state of mind because of amazement, astonishment, or a vision from God. The Greek word is rendered “overwhelmed with emotion” at Mr 16:8 and “amazement” at Lu 5:26. In the book of Acts, the word is connected with divine action and is rendered “a trance” at Ac 10:10; 11:5; 22:17.​—See study note on Ac 10:10.