8:26 So 1 they sailed over to the region of the Gerasenes, 2 which is opposite 3 Galilee. 8:27 As 4 Jesus 5 stepped ashore, 6 a certain man from the town 7 met him who was possessed by demons. 8 For a long time this man 9 had worn no clothes and had not lived in a house, but among 10 the tombs. 8:28 When he saw 11 Jesus, he cried out, fell 12 down before him, and shouted with a loud voice, “Leave me alone, 13 Jesus, Son of the Most High 14 God! I beg you, do not torment 15 me!” 8:29 For Jesus 16 had started commanding 17 the evil 18 spirit to come out of the man. (For it had seized him many times, so 19 he would be bound with chains and shackles 20 and kept under guard. But 21 he would break the restraints and be driven by the demon into deserted 22 places.) 23 8:30 Jesus then 24 asked him, “What is your name?” He 25 said, “Legion,” 26 because many demons had entered him. 8:31 And they began to beg 27 him not to order 28 them to depart into the abyss. 29 8:32 Now a large herd of pigs was feeding there on the hillside, 30 and the demonic spirits 31 begged Jesus 32 to let them go into them. He gave them permission. 33 8:33 So 34 the demons came out of the man and went into the pigs, and the herd of pigs 35 rushed down the steep slope into the lake and drowned. 8:34 When 36 the herdsmen saw what had happened, they ran off and spread the news 37 in the town 38 and countryside. 8:35 So 39 the people went out to see what had happened, and they came to Jesus. They 40 found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 8:36 Those 41 who had seen it told them how the man who had been demon-possessed had been healed. 42 8:37 Then 43 all the people of the Gerasenes 44 and the surrounding region 45 asked Jesus 46 to leave them alone, 47 for they were seized with great fear. 48 So 49 he got into the boat and left. 50 8:38 The man from whom the demons had gone out begged to go 51 with him, but Jesus 52 sent him away, saying, 8:39 “Return to your home, 53 and declare 54 what God has done for you.” 55 So 56 he went away, proclaiming throughout the whole town 57 what Jesus 58 had done for him.
[8:26] 2 tc The textual tradition here is quite complicated. Most
[8:26] 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 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.
[8:28] 13 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….”
[8:28] 15 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. 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.
[8:29] 17 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì75 B Θ Ξ Ψ Ë13 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.
[8:30] 26 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.
[8:31] 29 tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).
[8:32] 33 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.
[8:35] 40 tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:37] 45 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
[8:37] 48 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
[8:37] 49 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
[8:39] 55 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) 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.