Mark 5:12

Mar 5:12. Πάντες, all) with one consent.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 5:12 . πέμψον : send us into the swine ; no chance of permission to enter into men ; no expectation either of the ensuing catastrophe.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 12. ALL the devils] παντες, all, is omitted by many MSS. and versions; Griesbach leaves it out of the text. οι δαιμονες is omitted also by several: Griesbach leaves it doubtful. Probably it should be read thus, And they besought him, saying.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

And all the devils besought him,.... The whole legion of them, not only their chief, in the name of the rest, but all of them earnestly entreated him; they were all humble supplicants, not from love, but fear, and with a view to do mischief: though the word "all" is omitted in some copies, as it is in the Vulgate Latin, Syriac, and Persic versions; neither has the Ethiopic the word devils, but both are retained in the Arabic version:

saying, send us into the swine, that we may enter into them. The Persic version renders it, "seeing thou drivest us from the man, give leave that we may enter into the swine": which is rather a paraphrase than a version, and expresses the sense very well. They chose to be any where, rather than depart the country; and especially than to be sent into the deep, the abyss, or bottomless pit; and they chose to be sent into the swine, as being impure creatures like themselves; and no doubt with a view to destroy them, that they might satisfy themselves as much as they could with doing mischief; though not to that degree they would, nor to those persons they were desirous of; and so bring as much odium and reproach upon Christ as they could, who gave them leave. The devils are unwearied in doing mischief, they cannot rest unless they are about it; and they choose to be concerned in doing it in a lesser way, if they are not allowed to do it as largely as they would; if they are not suffered to touch the lives of men, or ruin their souls, it, is some satisfaction to them to be suffered to hurt their bodies; and if that is no longer permitted, rather than be doing nothing, they are desirous of doing injury to irrational creatures, the property of men; all which shows the malice and wickedness of these evil spirits: See Gill on Mat 8:31.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

12 And all the devils besought him, saying, Send us into the swine, that we may enter into them.

Ver. 12. {See Trapp on "Mat 8:31"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

12. Send us into the swine — From this we should infer, 1. That the infernals preferred a human residence to a bestial one; but they preferred a bestial one to their own infernal home. 2. That it may be, at certain periods of the world, possible for the infernal natures to possess a brute body, especially of such unclean brutes as are congenial with their own uncleanness.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Send us into the swine, that we may enter into them. And he gave them leave. They could not enter even into the swine without Christ"s permission; how much less into "the sheep of his pasture"!

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

12. [930][931][932][933][934] omit πάντες οἱ δαίμπνες (from Mat 8:31).

[930] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[931] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[932] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[933] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[934] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

παρεκάλεσαν ([935][936][937][938][939]) rather than παρεκάλουν ([940][941][942][943][935] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[936] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[937] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[938] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[939] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[940] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[941] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[942] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris.

[943] odex Campianus. 9th cent. At Paris. Gospels complete.

12. παρεκάλεσαν. All three have the plur. here, showing that the request is that of the demons; already they are dissociating themselves from the man. See crit. note.

Πέμψον. Here only does Mk use πέμπω, which is more suitable than Mt.’s ἀπόστειλον, for that would imply that Christ was to give the demons a mission as well as permission. Lk. has neither verb. See on Mar 3:14.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12. καὶ παρεκάλεσαν αὐτὸν—and they besought him.4 Here the subject changes from the man speaking for the demons to the demons speaking through the man.

πέμψον—Lk. says, ἵνα ἐπιτρέψῃ, that he would permit, a modification which Mk. introduces in his account of Jesus’ answer.

Omit πάντες οἱ δαίμονες with παρεκάλεσαν, Tisch. Treg. WH. RV. א BCLΔ 1, 13, 28, 69, 118, 131, 209, 251, 346, Memph.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.