Mark 5:4

Mar 5:4 tells how they had often tried to bind the madman, feet ( πέδαις ) and hands ( ἁλύσεσι , with chains, for the hands here , in contrast to πέδαις , chains for the feet; usually it means chains in general). συντετρῖφθαι : the use of a distinct verb in reference to the fetters suggests that they were of different material, either cords (Meyer) or wooden (Schanz), and that we should render συντετ ., not “broken in pieces” (A.V [33] ), but rubbed through as if by incessant friction.

[33] Authorised Version.

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

Verse 4. With fetters and chains] His strength, it appears was supernatural, no kind of chains being strong enough to confine him. With several, this man would have passed for an outrageous madman, and diabolic influence be entirely left out of the question; but it is the prerogative of the inspired penman only, to enter into the nature and causes of things; and how strange is it, that because men cannot see as far as the Spirit of God does, therefore they deny his testimony. "There was no devil; there can be none." Why? "Because we have never seen one, and we think the doctrine absurd." Excellent reason! And do you think that any man who conscientiously believes his Bible will give any credit to you? Men sent from God, to bear witness to the truth, tell us there were demoniacs in their time; you say, "No, they were only diseases." Whom shall we credit? The men sent from God, or you?

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

(4) Bound with fetters and chains.—These were not necessarily of metal. The two processes of snapping the latter by one convulsive movement and wearing away (not “breaking”) the latter by friction, rather suggests the idea of ropes, or cords, as in the case of Samson (Jdg_15:13). In Psa_149:8 the “chains” seem distinguished from the “links of iron.” The vivid fulness of the whole description is eminently characteristic of St. Mark’s style.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. he had been often] Each Evangelist adds something to complete the picture of the terrible visitation, under which the possessed laboured. St Matthew that he made the way impassable for travellers (Mar_8:28); St Luke that he was without clothing (Mar_8:27); St Mark that he cried night and day and cut himself with stones (Mar_5:5).

broken in pieces] For another instance of the extraordinary muscular strength which maniacs put forth see Act_19:16.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Because that he had been often bound with fetters and chains,.... Trial had been made several times, to no purpose; his arms had been bound with chains, and his feet with fetters, which was very proper to prevent doing hurt to himself, and injury to others:

and the chains had been plucked asunder by him, and the fetters broken in pieces; as if they had been twine threads; such was his strength, through the force of madness, and the possession of Satan, and his diabolical influence:

neither could any man tame him; by any methods whatever; even such who undertook the cure of madness, or to exorcise those that were possessed: this man was so furious and outrageous, that he was not to be managed any way, either by art or force.

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

4 Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.

Ver. 4. {See Trapp on "Mat 8:28"}

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.

4. διὰ τὸ … δεδέσθαι. The διά is not quite logical. His having been often bound ineffectually was not the cause of its being impossible to bind him effectually; it was the cause of their ceasing to try, and of his being free, in spite of his being a peril to the inhabitants. Syr-Sin. has “because he had broken many fetters and chains and had escaped.” Cf. Act 19:16.

πέδαις καὶ ἁλύσεσι. It is more certain that πέδαι “fetters” than that ἁλύσεις means “manacles” or “hand-cuffs.” Vulg. has compedibus et catenis, not pedicis et manicis. The ἁλύσεις might fasten him to a wall, as St Paul was fastened to a soldier (Eph 6:20; 2Ti 1:16). But διεσπάσθαι would express the tearing asunder of manacles, and συντετρίφθαι the crushing of the fetters or smashing them with a stone; cf. Mar 14:3; Mat 12:20; Joh 19:36.

οὐδεὶς ἴσχυεν. Coordinate with οὐδεὶς ἐδύνατο in Mar 5:3. The difference between the verbs should be marked; no man could any more bind him … and no man had strength to tame him (R.V.). St James does not use ἰσχύω of taming the tongue (Mar 3:7-8); but it may be used of the physical effort to keep awake (Mar 14:37). Cf. Joh 21:6, where even R.V. has “not able.”

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.

4.] The διὰ τό gives the reason, not why he could not be bound, but why the conclusion was come to that he could not. The πέδαι are shackles for the feet, the ἁλύσεις chains in general, without specifying for what part of the body.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4. διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι—on account of his having been bound often with fetters and chains.2 The perf. inf. here, and in διεσπᾶσθαι and συντετρίφθαι is used to denote the relation of these past acts to the present inability.3 πέδαις καὶ ἁλύσεσι—bonds for the feet and other parts of the body. διεσπᾶσθαι κ. συντετρίφθαι—rent asunder, and crushed together. Breaking by pulling, and by the opposite motion of crushing, are denoted severally.

καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι—and no one had strength to tame him. The statement of reasons for their inability to bind him ends with συντετρίφθαι, and this introduces another independent statement.

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

With fetters and chains [πεδαις και αλυσεσιν] . pedh, fetter, is akin to peza, the instep; just as the Latin pedica, a shackle, is related to pes, a foot. The Anglo - Saxon plural of fot (foot) is fet; so that fetter is feeter. So Chaucer :

"The pure fetters on his shinnes grete Were of his bitter salte teres wete."

Alusiv (derivation uncertain) is a chain, a generic word, denoting a bond which might be on any part of the body.

Broken in pieces [συντετριφθαι] . The verb suntribw means originally to rub together, to grind or crush. It has been suggested that the fetters might have been of cords which could be rubbed to pieces. Wyc. renders, Had broken the stocks to small gobbets.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.