preaching: The Greek word basically means “to make proclamation as a public messenger.” It stresses the manner of the proclamation: usually an open, public declaration rather than a sermon to a group.

preaching: See study note on Mt 3:1.

Mary who was called Magdalene: The woman often called Mary Magdalene is first mentioned here in the account of Jesus’ second year of preaching. Her distinguishing name, Magdalene (meaning “Of, or Belonging to, Magdala”), likely stems from the town of Magdala. This town was located on the western shore of the Sea of Galilee, about halfway between Capernaum and Tiberias. It has been suggested that Magdala was this Mary’s hometown or place of residence. Mary Magdalene is mentioned most prominently in connection with the death and resurrection of Jesus.​—Mt 27:55, 56, 61; Mr 15:40; Lu 24:10; Joh 19:25.

ministering: Or “serving.” Related to the Greek verb di·a·ko·neʹo, used here, is the noun di·aʹko·nos (minister; servant), which refers to one who does not let up in humbly rendering service in behalf of others. The term is used to describe Christ (Ro 15:8); ministers or servants of Christ, both male and female (Ro 16:1; 1Co 3:5-7; Col 1:23); ministerial servants (Php 1:1; 1Ti 3:8); as well as household servants (Joh 2:5, 9) and government officials.​—Ro 13:4.

Joanna: This is a shortened feminine form of the Hebrew name Jehohanan, meaning “Jehovah Has Shown Favor; Jehovah Has Been Gracious.” Joanna, one of the women who had been cured by Jesus, is mentioned only twice in the Christian Greek Scriptures and only in Luke’s Gospel account.​—Lu 24:10.

Chuza: Herod Antipas’ man in charge, or steward, possibly of domestic affairs.

were ministering to them: Or “were supporting (providing for) them.” The Greek word di·a·ko·neʹo can refer to caring for the physical needs of others by obtaining, cooking, and serving food, and so forth. It is used in a similar sense at Lu 10:40 (“attend to things”), Lu 12:37 (“minister”), Lu 17:8 (“serve”), and Ac 6:2 (“distribute food”), but it can also refer to all other services of a similar personal nature. Here it describes how the women mentioned in verses 2 and 3 supported Jesus and his disciples, helping them to complete their God-given assignment. By doing so, these women glorified God, who showed his appreciation by preserving in the Bible a record of their merciful generosity for all future generations to read. (Pr 19:17; Heb 6:10) The same Greek term is used about women at Mt 27:55; Mr 15:41.​—See study note on Lu 22:26, where the related noun di·aʹko·nos is discussed.

illustrations: Or “parables.” The Greek word pa·ra·bo·leʹ, which literally means “a placing beside (together),” may be in the form of a parable, a proverb, or an illustration. Jesus often explains a thing by ‘placing it beside,’ or comparing it with, another similar thing. (Mr 4:30) His illustrations were short and usually fictitious narratives from which a moral or spiritual truth could be drawn.

an illustration: See study note on Mt 13:3.

rocky ground: Not referring to spots where rocks were scattered in the soil but to bedrock or a shelf of rock where there was little soil. The parallel account at Lu 8:6 says that some seed fell “on the rock.” Such terrain would prevent seeds from sinking their roots deep enough to find needed moisture.

on the rock: See study note on Mt 13:5.

among the thorns: Jesus is evidently referring, not to full-grown thornbushes, but to weeds that had not been cleaned out of the plowed soil. These would grow and choke out the newly planted seeds.

among the thorns: See study note on Mt 13:7.

sacred secrets: The Greek word my·steʹri·on is rendered “sacred secret” 25 times in the New World Translation. Here used in the plural, this expression refers to aspects of God’s purpose that are withheld until God chooses to make them known. Then they are fully revealed but only to those to whom he chooses to give understanding. (Col 1:25, 26) Once revealed, the sacred secrets of God are given the widest possible proclamation. This is evident by the Bible’s use of such terms as “declaring,” “making known,” “preach,” “revealed,” and “revelation” in connection with the expression “the sacred secret.” (1Co 2:1; Eph 1:9; 3:3; Col 1:25, 26; 4:3) The primary “sacred secret of God” centers on the identification of Jesus Christ as the promised “offspring,” or Messiah. (Col 2:2; Ge 3:15) However, this sacred secret has many facets, including the role Jesus is assigned to play in God’s purpose. (Col 4:3) As Jesus showed on this occasion, “the sacred secrets” are connected with the Kingdom of the heavens, or “the Kingdom of God,” the heavenly government in which Jesus rules as King. (Mr 4:11; Lu 8:10; see study note on Mt 3:2.) The Christian Greek Scriptures use the term my·steʹri·on in a way different from that of the ancient mystery religions. Those religions, often based on fertility cults that flourished in the first century C.E., promised that devotees would receive immortality, direct revelation, and approach to the gods through mystic rites. The content of those secrets was obviously not based on truth. Those initiated into mystery religions vowed to keep the secrets to themselves and therefore shrouded in mystery, which was unlike the open proclamation of the sacred secrets of Christianity. When the Scriptures use this term in connection with false worship, it is rendered “mystery” in the New World Translation.​—For the three occurrences where my·steʹri·on is rendered “mystery,” see study notes on 2Th 2:7; Re 17:5, 7.

sacred secrets: See study note on Mt 13:11.

a lamp: In Bible times, a common household lamp was a small earthenware vessel filled with olive oil.

a lamp: See study note on Mt 5:15.

brothers: That is, Jesus’ half brothers. Their names are mentioned at Mt 13:55 and Mr 6:3.​—See study note on Mt 13:55 regarding the meaning of the term “brother.”

brothers: See study note on Mt 12:46.

My mother and my brothers: Jesus here makes a distinction between his natural brothers, some of whom apparently lacked faith in him (Joh 7:5), and his spiritual brothers, his disciples. He shows that regardless of how precious the ties are that bind him to his relatives, his relationship with those who hear the word of God and do it is even more precious.

the other side: That is, the eastern shore of the Sea of Galilee.

a great violent windstorm: This expression renders three Greek words that could literally be translated “a great hurricane of wind.” (See study note on Mt 8:24.) Mark was not present, so his vivid description of the windstorm and the other details mentioned in this account may indicate that he obtained the information from Peter.​—Regarding Peter’s influence on Mark’s Gospel, see “Introduction to Mark.”

a violent windstorm: This expression renders two Greek words that could literally be translated “a hurricane of wind.” (See study note on Mr 4:37.) Such storms are common on the Sea of Galilee. Its surface is about 210 m (690 ft) below sea level, and the air temperature is warmer on the sea than in the surrounding plateaus and mountains. Those conditions result in atmospheric disturbances and strong winds that can quickly whip up waves.

region of the Gadarenes: A region on the other (the eastern) shore of the Sea of Galilee. It may have been the region extending from the sea to Gadara, which was 10 km (6 mi) from the sea. Supporting this idea, coins from Gadara often depict a ship. Mark and Luke call the area “the region of the Gerasenes.” (See study note on Mr 5:1.) The different regions may have been overlapping.​—See App. A7, Map 3B, “Activity at the Sea of Galilee,” and App. B10.

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.

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 side opposite, that is, the eastern shore of the Sea of Galilee. The exact limits of this region are unknown today, and its identification is uncertain. Some link “the region of the Gerasenes” with the area around Kursi, near the steep slopes on the eastern shore of the Sea of Galilee. 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 notes on Mt 8:28; Mr 5:1.) Although different names are used, they refer to the general area of the eastern shore of the Sea of Galilee, and the regions may have been overlapping. Thus, there is no contradiction between the accounts.​—See also App. A7, Map 3B, “Activity at the Sea of Galilee,” and App. B10.

Gerasenes: See study note on Mr 5:1.

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.

a demon-possessed man: Matthew (8:28) mentions two men, but Mark (5:2) and Luke 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.​—Lu 8:37-39.

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.

jailers: The Greek term ba·sa·ni·stesʹ, rendered “jailers,” has the basic meaning of “tormentors,” likely because jailers often inflicted cruel torture on prisoners. However, the term came to be applied to jailers in a general sense, evidently because confinement with or without torture was considered a form of torment.​—See study note on Mt 8:29.

What have I to do with you, . . . ?: See study note on Mr 5:7.

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 at Lu 8:31.​—See study note on Mt 18:34.

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.

Legion: See study note on Mr 5:9.

torment us: 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 8:31.

the abyss: Or “the deep.” The Greek word aʹbys·sos, meaning “exceedingly deep” or “unfathomable; boundless,” refers to a place or condition of confinement or imprisonment. It occurs nine times in the Christian Greek Scriptures​—here, at Ro 10:7, and seven times in the book of Revelation. The account at Re 20:1-3 describes the future casting of Satan into the abyss for a thousand years. The legion of demons who entreated Jesus not to send them “into the abyss” may have had that future event in mind. In verse 28, one of the demons asked Jesus not to “torment” him. In the parallel account at Mt 8:29, the demons asked Jesus: “Did you come here to torment us before the appointed time?” So the “torment” the demons feared would seem to refer to their being confined or imprisoned in “the abyss.”​—See Glossary and study note on Mt 8:29.

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.​—Lu 8:34.

keep on relating what God did for you: In contrast with Jesus’ usual instructions not to publicize his miracles (Mr 1:44; 3:12; 7:36; Lu 5:14), 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. The man’s testimony would also serve to counteract unfavorable reports that might circulate over the loss of the swine.

the whole city: The parallel account at Mr 5:20 says “in the Decapolis.” So the city mentioned here apparently refers to one of the cities in the Decapolis region.​—See Glossary, “Decapolis.”

an only-begotten son: The Greek word mo·no·ge·nesʹ, traditionally translated “only-begotten,” has been defined as “the only one of its kind; one and only; unique.” The Bible uses the term in describing the relation of sons and daughters to their parents. (See study notes on Lu 7:12; 8:42; 9:38.) In the apostle John’s writings, this term is used exclusively of Jesus (Joh 3:16, 18; 1Jo 4:9) but never about Jesus’ human birth or existence as a man. Instead, John uses the term to describe Jesus in his prehuman existence as the Logos, or the Word, the one who “was in the beginning with God,” even “before the world was.” (Joh 1:1, 2; 17:5, 24) Jesus is the “only-begotten son” because he was Jehovah’s Firstborn and the only one created directly by God. While other spirit creatures are likewise called “sons of the true God” or “sons of God” (Ge 6:2, 4; Job 1:6; 2:1; 38:4-7), all those sons were created by Jehovah through that firstborn Son (Col 1:15, 16). In summary, the term mo·no·ge·nesʹ refers both to Jesus’ being “one of a kind; unique; incomparable” and to his being the only son produced directly and solely by God.​—1Jo 5:18; see study note on Heb 11:17.

only-begotten Son: The Greek word mo·no·ge·nesʹ, traditionally rendered “only-begotten,” has been defined as “the only one of its kind; one and only; unique.” In the apostle John’s writings, this term is exclusively used of Jesus. (Joh 1:14; 3:18; 1Jo 4:9; see study note on Joh 1:14.) Although the other spirit creatures produced by God were called sons, Jesus alone is called the “only-begotten Son.” (Ge 6:2, 4; Job 1:6; 2:1; 38:4-7) Jesus, the firstborn Son, was the sole direct creation of his Father, so he was unique, different from all other sons of God. They were created, or begotten, by Jehovah through that firstborn Son. The Greek word mo·no·ge·nesʹ is used in a similar way when Paul says that Isaac was Abraham’s “only-begotten son.” (Heb 11:17) Though Abraham fathered Ishmael by Hagar and several sons by Keturah (Ge 16:15; 25:1, 2; 1Ch 1:28, 32), Isaac was “only-begotten” in a special sense. He was Abraham’s only son by God’s promise as well as the only son of Sarah.​—Ge 17:16-19.

only: The Greek word mo·no·ge·nesʹ, traditionally rendered “only-begotten,” has been defined as “the only one of its kind; one and only; the only one or member of a class or kind; unique.” The term is used in describing the relation of both sons and daughters to their parents. In this context, it is used in the sense of an only child. The same Greek word is also used of the “only” son of a widow in Nain and of a man’s “only” son whom Jesus cured of a demon. (Lu 7:12; 9:38) The Greek Septuagint uses mo·no·ge·nesʹ when speaking of Jephthah’s daughter, concerning whom it is written: “Now she was his one and only child. Besides her, he had neither son nor daughter.” (Jg 11:34) In the apostle John’s writings, mo·no·ge·nesʹ is used five times with reference to Jesus.​—For the meaning of the term when used about Jesus, see study notes on Joh 1:14; 3:16.

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.​—Le 15:19-27.

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

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.

Daughter: See study note on Mr 5:34.

Go in peace: See study note on Mr 5:34.

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.

did not die but is sleeping: See study note on Mr 5:39.

yielded up his spirit: Or “expired; ceased to breathe.” The term “spirit” (Greek, pneuʹma) may here be understood to refer to “breath” or “life force,” which is supported by the use of the Greek verb ek·pneʹo (lit., “to breathe out”) in the parallel account at Mr 15:37 (where it is rendered “expired” or, as in the study note, “breathed his last”). Some suggest that the use of the Greek term rendered “yielded up” means that Jesus voluntarily stopped struggling to stay alive, since all things had been accomplished. (Joh 19:30) He willingly “poured out his life even to death.”​—Isa 53:12; Joh 10:11.

spirit: Or “life force; breath.” The Greek word pneuʹma here likely refers to the life force that is active in an earthly creature or simply to breath.​—See study note on Mt 27:50.