Matthew 8:28

Matthew 8:28 in Multiple Translations

Berean Standard Bible BSB

When Jesus arrived on the other side in the region of the Gadarenes, He was met by two demon-possessed men coming from the tombs. They were so violent that no one could pass that way.

King James Version KJV

¶ And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.

American Standard Version ASV

And when he was come to the other side into the country of the Gadarenes, there met him two possessed with demons, coming forth out of the tombs, exceeding fierce, so that no man could pass by that way.

Bible in Basic English BBE

And when he had come to the other side, to the country of the Gadarenes, there came out to him from the place of the dead, two who had evil spirits, so violent that no man was able to go that way.

Free Bible Version FBV

When he arrived on the other side, in the region of the Gadarenes, two demon-possessed men came out of the graveyard to meet him. They were so dangerous that nobody dared to travel that way.

Geneva Bible 1599 GNV

And when he was come to the other side into ye countrey of the Gergesenes, there met him two possessed with deuils, which came out of the graues very fierce, so that no man might goe by that way.

Young's Literal Translation YLT

And he having come to the other side, to the region of the Gergesenes, there met him two demoniacs, coming forth out of the tombs, very fierce, so that no one was able to pass over by that way,

World English Bible WEB

When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass that way.

Noah Webster Bible WBS

And when he had come to the other side, into the country of the Gergesenes, there met him two possessed with demons, coming out of the tombs, exceeding fierce, so that no man might pass by that way.

Douay-Rheims 1899 DRV

And when he was come on the other side of the water, into the country of the Gerasens, there met him two that were possessed with devils, coming out of the sepulchres, exceeding fierce, so that none could pass by that way.

Translation for Translators T4T

When they came to the east side of the lake, they arrived in the region where the Gadarenes lived. Jesus got out of the boat and began walking on the road. Then two men who were controlled by demons {whom demons controlled} came out of the burial caves where they were living. Because they were extremely violent and attacked people, no one dared to travel on the road near where they were living.

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Berean Amplified Bible — Matthew 8:28

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 8:28 Interlinear (Deep Study)

BIB

GRK και ελθοντι αυτω εις το περαν εις την χωραν των γεργεσηνων υπηντησαν αυτω δυο δαιμονιζομενοι εκ των μνημειων εξερχομενοι χαλεποι λιαν ωστε μη ισχυειν τινα παρελθειν δια της οδου εκεινης

και kai G2532 and Conj

ελθοντι erchomai G2064 to come/go Verb-2AAP-DSM

αυτω autos G846 it/s/he Pron-DSM

εις eis G1519 toward Prep

το ho G3588 the/this/who Art-ASN

περαν peran G4008 other side Adv

εις eis G1519 toward Prep

την ho G3588 the/this/who Art-ASF

χωραν chōra G5561 country Noun-ASF

των ho G3588 the/this/who Art-GPM

γεργεσηνων Gergesēnos G1086 Gergasene Noun-GPM

υπηντησαν hupantaō G5221 to go meet Verb-AAI-3P

αυτω autos G846 it/s/he Pron-DSM

δυο duo G1417 two Adj-NUI

δαιμονιζομενοι daimonizomai G1139 be demonised Verb-PNP-NPM

εκ ek G1537 out from Prep

των ho G3588 the/this/who Art-GPN

μνημειων mnēmeion G3419 grave Noun-GPN

εξερχομενοι exerchomai G1831 to go out Verb-PNP-NPM

χαλεποι chalepos G5467 harsh Adj-NPM

λιαν lian G3029 greatly Adv

ωστε hōste G5620 so Conj

μη mē G3361 not Particle-N

ισχυειν ischuō G2480 be strong Verb-PAN

τινα tis G5100 one Indef-ASM

παρελθειν parerchomai G3928 to pass by Verb-2AAN

δια dia G1223 through/because of Prep

της ho G3588 the/this/who Art-GSF

οδου hodos G3598 road Noun-GSF

εκεινης ekeinos G1565 that Dem-GSF

Greek Word Study

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Greek Word Reference — Matthew 8:28

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ελθοντι erchomai G2064 "to come/go" Verb-2AAP-DSM

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

περαν peran G4008 "other side" Adv

Other side refers to a location across something, usually water, as in Matthew 4:15 and John 6:1. It's about being on the opposite side of a river or sea.

Definition: πέραν adv., [in LXX for עֵבֶר and cognate forms ;] on the other side, across (usually with the idea of water lying between); __(a) as in the older poets, as prep. with genitive: τ. θαλάσσης, Jhn.6:1, 17 6:22, 25; τ. Ἰορδάνου, Mat.4:15 (LXX), Mat.4:25 19:1, Mrk.3:8 10:1, Jhn.1:28 3:26 10:40; τ. χειμάρρου τ. Κέδρων, Jhn.18:1; __(b) τὸ π., the region beyond, the other side: Mat.8:18, 28 14:22 16:5, Mrk.4:35 5:21 6:45 8:13; τ. θαλάσσης, Mrk.5:1; τ. λίμνης, Luk.8:22.† (AS)

Usage: Occurs in 23 NT verses. KJV: beyond, farther (other) side, over See also: John 1:28; Mark 5:1; Matthew 19:1.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

χωραν chōra G5561 "country" Noun-ASF

The Greek word for a region or country, used in Matthew 12:2 to describe a place where Jesus and his disciples were walking.

Definition: χώρα, -ας, ἡ [in LXX for אֶרֶץ, מְדִינָה, etc. ;] __1. most frequently in cl., a space, place. __2. land, i.e. __(a) a land, country, region: Mat.12:2, Mrk.5:10 6:55, Luk.2:8 15:13-15 19:12, Jhn.11:54, Act.13:49 27:27; χ. Γαλατική, Act.16:6 18:23; Τραχωνίτιδος, Luk.3:1; τ. Ἰουδαίας, Act.26:20; τ. Ἰουδαίων, Act.10:39; pl., τῆς Ἰουδαίας κ. Σαμαρείας, Act.8:1; Γεργεσηνῶν (Γερασηνῶν, Γαδαρηνῶν) Mat.8:28, Mrk.5:1, Luk.8:26; ἐν χ. καὶ σκιᾷ θανάτου, Mat.4:16; __(b) land, property: Luk.12:16; __(with) the country, opposite to the town; so in pl., Luk.21:21, Jhn.4:35, Jas.5:4.† SYN.: ἄγρος, τόπος (cf. DCG, i, 591a; LS, see word χώρα, ad init.). (AS)

Usage: Occurs in 27 NT verses. KJV: coast, county, fields, ground, land, region See also: Acts 8:1; Luke 3:1; James 5:4.

των ho G3588 "the/this/who" Art-GPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γεργεσηνων Gergesēnos G1086 "Gergasene" Noun-GPM

A Gergesene is a person from the area of Gergesa, near the Lake of Galilee. In Mark 5:1 and Luke 8:26, Jesus encounters a Gergesene man possessed by demons.

Definition: Γεργασηνός, -ή, -όν, Gerasene, of Gerasa, not the G. of Decapolis, 30 m. S.E. of the Lake, but a Gerasa or Gergesa (perh. the mod. Kersa) on E. shore; as subst., pl. οἱ Γ., Mrk.5:1, Luk.8:26, 37 (Γεργεσηνῶν, RV, mg. 1; Γαδαρηνῶν, RV, mg. 2).† (AS)

Usage: Occurs in 1 NT verses. KJV: Gergesene See also: Matthew 8:28.

υπηντησαν hupantaō G5221 "to go meet" Verb-AAI-3P

This verb means to go and meet someone, often quietly or unexpectedly. Jesus met people in this way, as seen in Matthew 8:28 and Mark 5:2.

Definition: ὑπ-αντάω, -ῶ [in LXX: Dan LXX 10:14 (קָרָה), Sir.9:3, al. ;] to go to meet, meet: with dative of person(s) (see M, Pr., 64), Mat.8:28 28:9, Mrk.5:2, Luk.8:27 17:12 (ἀπ-, WH, txt.), Jhn.4:51 11:20, 30 12:18, Act.16:16; of meeting in battle, Luk.14:31.† (AS)

Usage: Occurs in 5 NT verses. KJV: (go to) meet See also: John 11:20; John 12:18; Matthew 8:28.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

δυο duo G1417 "two" Adj-NUI

Means two in number, used in Matthew 19:6 and Mark 10:8 to describe a married couple, and in Luke 10:1 to describe sending disciples out two by two.

Definition: δύο, numeral, indecl. exc. in dative, δυσί, δυσίν (Attic δυοῖν), two: Mat.19:6, Mrk.10:8, Jhn.2:6, al.; with pl. noun, Mat.9:27 10:10, al.; οἱ, τῶν, τοὺς δ., Mat.19:5 20:24, Mrk.10:8, Eph.2:15, al.; δ. ἐξ, Luk.24:13; distrib., ἀνὰ, κατὰ δ., two and two, two apiece: Luk.10:1 (WH, ἀνὰ δ. [δύο]), Jhn.2:6, 1Co.14:27; δύο δύο (= ἀνὰ δ., as LXX, Gen.6:19 for שְׁנַיִם שְׁנַיִם, but not merely "Hebraism," cf. μυρία μυρία, Æsch., Pers., 981, and for usage in π. and MGr., see M, Pr., 21, 97), Mrk.6:7; εἰς δ. (two and two, Xen., Cyr., 7, 5, 17), into two parts, Mat.27:51, Mrk.15:38. (AS)

Usage: Occurs in 121 NT verses. KJV: both, twain, two See also: 1 Corinthians 6:16; Mark 6:7; Hebrews 6:18.

δαιμονιζομενοι daimonizomai G1139 "be demonised" Verb-PNP-NPM

To be demonised means to be under the power of an evil spirit, as seen in Matthew 4:24 and Mark 1:32. It involves being possessed or controlled by a demon. This concept is often described using the participle form of the word.

Definition: δαιμονίζομαι (in cl. also δαιμονάω; δαίμων), [in Aq.: Ps 90(91):6 * ;] to be under the power of a δαίμων (δαιμόνιον, which see), to be possessed: Mat.15:22; elsewhere always ptcp., -ιζόμενος, -ισθείς: Mat.4:24; 8:16, 28, 33 9:32 12:22, Mrk.1:32 15 16 18, Luk.8:36, Jhn.10:21 (Cremer, 171).† (AS)

Usage: Occurs in 13 NT verses. KJV: have a (be vexed with, be possessed with) devil(-s) See also: John 10:21; Matthew 4:24; Matthew 15:22.

εκ ek G1537 "out from" Prep

The preposition 'out from' shows movement or origin, like in John 6:31 and Acts 9:3. It helps us understand where people or things come from or are going.

Definition: ἐκ (ἐξ), prep. with genitive, from out of, from (see Addendum, p. 492).This entry is included here, but in the print version the entry is found on p. 492. ἐκ, before a vowel ἐξ, prep. with genitive, of motion outwards, separation from (opposite to εἰς; = Lat. e, ex), from out of, from among, from. __I. Of Place, __1. of motion, out of, forth from, off from: Jhn.6:31, Act.9:3, Gal.1:8, al.; esp. after verbs of motion, Mat.8:28 17:9, Mrk.1:25 7:28, Jhn.1:33 20:1, Act.12:7, 17 27:30, al.; constr. praeg., σώζειν (διας) ἐκ, Ju 5, Act.28:4. Metaphorical, Mat.7:4, 5, 1Pe.2:9; ἐκ τ. χειρός (-ῶν), before genitive of person(s), Luk.1:74, Jhn.10:28, 29, 39, Act.12:4 24:7, Rev.19:2; πίνειν (which see) ἐκ; of the place from which an action proceeds, Luk.5:3 (cf. 12:36, Jhn.13:4, 2Co.2:4). __2. Of change from one place or condition to another: Jhn.8:42, Rom.6:13 13:11, Rev.7:14, al.; with ellips. of verb of motion, 2Ti.2:26, 2Pe.2:21, Rev.2:21, al. __3. Of separation or distinction from a number, before collective or pl. nouns: Mat.13:47, 49, Jhn.12:1, Act.3:15, 1Pe.1:3, al.; after εἷς, Mat.10:29 Luk.17:15, al.; οὐδείς, Jhn.7:19, al.; πολλοί, Jhn.11:19, al.; τις, Luk.11:15, al.; τίς, Mat.6:27, al.; in partitive phrase as subject of sentence, Jhn.16:17; Hebraistically, ἐκ μέσου before genitive, = ἐκ (Heb. מִתּוֹךְ), Mat.13:49, al. __4. Of position or direction (so in cl. = ἔξω): ἐκ δεξιῶν (see: δεξιός); ἐξ ἐναντίας, Mrk.15:39 (metaphorically, Tit.2:8); ἐκ ῥιζῶν (i.e., utterly), Mat.11:20. __II. Of Time, __1. of the point of time from which, from, since: ἐκ γενετῆς, Jhn.9:1, cf. Mrk.10:20, Luk.23:8, Act.24:10, al. __2. Of succession in time: ἐκ δευτέρου, a second time, Mrk.14:72, al., cf. Mat.26:44; ἡμέραν ἐξ ἡμέρας, from day to day, 2Pe.2:8. __III. Of Origin, __1. of nativity, lineage, race: κοίτην (ἐν γαστρί) ἔχειν, Rom.9:10, Mat.1:18; γεννᾶν ἐκ, Mat.1:3ff.; γεννᾶσθαι (γίνεσθαι) ἐκ, Jhn.3:6 8:41, Gal.4:4; ἐκ πνεύματος (θεοῦ), Jhn.1:13 3:5ff., al. ἔρχεσθαι, εἶναι, etc., ἐκ τ. πολέως, Jhn.1:44; φυλῆς, Luk.2:36, al.; τ. ἐξουσίας Ἡρῴδου, Luk.23:7; ὁ ὢν ἐκ τ. γῆς, Jhn.3:31. __2. Of the author, occasion or source: Mat.5:37, Jhn.2:16, Rom.2:29, 1Co.8:6, Gal.5:8, al.; ἐκ (τ. θεοῦ, 1Co.7:7, 2Co.5:1, 1Jn.4:7; ἐκ τ. πατρός, Jhn.6:65, al.; ἐκ τ. γῆς ἐστιν, λαλεῖ, Jhn.3:31; εκ καρδίας, Rom.6:17, cf. Mrk.12:30, 1Ti.1:5; ἐκ ψυχῆς, Eph.6:6, Col.3:23; ἐκ πίστεως, Rom.14:23; κρίνειν ἐκ, Luk.19:22, Rev.20:12. __3. Of the agent, after passive verbs: Mat.15:5, Mrk.7:11, 2Co.2:2, al.; frequently in Re after αδικεῖσθαι (2:11), etc. __4. Of cause, dependence, source of supply: τ. πόνου (των), Rev.16:10, 11; τ. φωνῶν, Rev.8:13; ἐκ τούτου, Jhn.6:66 19:12 (but see Meyer, in ll.); ἐκ θεοῦ λαλεῖν, 2Co.2:17; ἐκ τ. ἀληθείας, Jhn.18:37, 1Jn.3:19; ὁ ἐκ πίστεως, Rom.3:26 4:16; οἱ (ὄντες) ἐκ περιτομῆς, Act.11:2, Rom.4:12, Gal.2:12, Col.4:11; πίνειν ἐκ, Mat.26:29, Mrk.14:25, Jhn.4:13, al.; θερίζειν, Gal.6:8; μετέχειν ἐκ (= partit. genitive), 1Co.10:13; with inf., ἐκ τοῦ ἔχειν, 2Co.8:11. __5. Of material: Mat.27:29, Jhn.2:15 19:2, Rom.9:21, 1Co.11:12, Rev.18:12, al.; allied to which is its use of price (= cl. genitive): Mat.27:7, cf. ib. 20:2, Act.1:18. __IV. By attraction = ἐν (cl.): τὰ ἐκ τ. οἰκιας, Mat.24:17; τ. ἐξ αὐτοῦ δύναμιν, Mrk.5:30 (see Field, in l.); ὁ πατὴρ ὁ ἐξ οὐρανοῦ, Luk.11:13. __V. Adverbial phrases: ἐξ ἀνάγκης, 2Co.9:7, Heb.7:12; ἐξ ἰσότητος, 2Co.8:13; ἐκ μέρους, 1Co.12:27 13:9-12; ἐκ μέτρου, Jhn.3:34; ἐκ συμφώνου, 1Co.7:5. __VI. in composition, ἐκ signifies, __1. procession, removal: ἐκβαίνω, ἐκβάλλω. __2. Opening out, unfolding: ἐκτείνω; metaphorically, ἐξαγγάλλω. __3. Origin: ἔκγονος. __4. Completeness: ἐξαπορέω (see M, Pr., 237), ἐκπληρόω, ἐκτελέω. (AS)

Usage: Occurs in 753 NT verses. KJV: after, among, X are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, …ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with(-out) See also: 1 Corinthians 1:30; 3 John 1:11; 1 Peter 1:3.

των ho G3588 "the/this/who" Art-GPN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μνημειων mnēmeion G3419 "grave" Noun-GPN

A grave is a place of remembrance or interment. In Matthew 23:29 and Luke 11:47, it refers to a monument or tomb. It's a sepulchre or burial place.

Definition: μνημεῖον, -ου, τό [in LXX for קֶבֶר, קְבוּרָה ;] __1. a memorial, record (cl., cf. Wis.10:7). __2. (a) (cl.) a monument: Luk.11:47; __(b) a sepulchre, tomb (Gen.23:6, 9, Isa.22:16, al.): Mat.23:29, Mrk.5:2, Luk.11:44, Jhn.5:28, and frequently in Gospels, Act.13:29 SYN.: μνῆμα (AS)

Usage: Occurs in 37 NT verses. KJV: grave, sepulchre, tomb See also: Acts 13:29; Luke 23:55; Matthew 28:8.

εξερχομενοι exerchomai G1831 "to go out" Verb-PNP-NPM

To go out or come out of a place, as in Matthew 10:11 and Mark 1:35, where Jesus and his disciples went out to preach. This word is also used in John 13:30, where Judas went out into the night. It can also mean to spread out or proceed from a place.

Definition: ἐξέρχομαι, [in LXX chiefly and very frequently for יצא, also for עלה ,בּוֹא, etc. ;] depon., to go, or come out of: Mat.10:11, Mrk.1:35, Jhn.13:30, al.; with inf., Mat.11:8, Mrk.3:21, Luk.7:25, 26 Act.20:8; id. before ἐπί, Mat.26:55, al.; εἰς, Mrk.1:38; ἵνα, Rev.6:2; ἐ. before ἐκ (cl. with genitive loc.), Mrk.5:2, Jhn.4:30, al.; ἔξω, with genitive, Mat.21:17, Mrk.14:68, Act.16:13, Heb.13:13; ἀπό, Mrk.11:12, Luk.9:5, Php.4:15; ἐκεῖθεν, Mat.15:21, Mrk.6:1, Luk.9:4, al.; of demons expelled, before ἐκ (ἀπό), with genitive of person(s), Mrk.1:25, 26 5:8, Luk.4:35, al.; of prisoners released, Mat.5:26, Act.16:40; ptcp., ἐξελθών, with indic., of verb of departure (cf. Dalman, Words, 20f.), Mat.8:32 15:21 24:1, Mrk.16:8, Luk.22:39, Act.12:9, 17 al. Metaphorical, __(a) of persons: 2Co.6:17, 1Jn.2:19; of birth or origin, Mat.2:6 (LXX), Heb.7:5 (cf . Gen.35:11); of escape from danger, ἐκ τ. χειρὸς αὐτῶν, Jhn.10:39; of public appearance, 1Jn.4:1; __(b) of things: Mat.24:27; esp. of utterances, reports, proclamations: φωνή, Rev.16:17 19:5; φήμη, Mat.9:26, Luk.4:14; ἀκοή, Mrk.1:28; λόγος, Jhn.21:23; δόγμα, Luk.2:1 (cf. δι-εξέρχομαι). (AS)

Usage: Occurs in 217 NT verses. KJV: come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad See also: 1 Corinthians 5:10; Luke 9:5; Hebrews 3:16.

χαλεποι chalepos G5467 "harsh" Adj-NPM

Something harsh is difficult or dangerous, like the fierce men in Matthew 8:28. It can also describe a painful or grievous situation, as seen in 2 Timothy 3:1. This word is used to convey a sense of severity.

Definition: χαλεπός, -ή, -όν [in LXX: Isa.18:2 (יָרֵא), Wis.3:19, Sir.3:21, al. ;] hard; __(a) hard to do or deal with, difficult; __(b) hard to bear, painful, grievous: καιροί, 2Ti.3:1; __(with) of persons, hard to deal with, harsh, fierce, savage: Mat.8:28.† (AS)

Usage: Occurs in 2 NT verses. KJV: fierce, perilous See also: 2 Timothy 3:1; Matthew 8:28.

λιαν lian G3029 "greatly" Adv

The Greek word for greatly or exceedingly, used to describe something of high degree. It appears in Matthew 2:16 and 27:14, emphasizing the extent of an action. This word is often translated as 'exceeding' or 'very' in the KJV.

Definition: λίαν, adv. [in LXX chiefly for מְאֹד Gen.1:31 4:5, Jer.24:3, al.; Tob.9:4, 2Ma.11:1, al. ;] very, exceedingly: Mat.2:16 4:8 8:28 27:14 Mrk.1:35 6:51 (Rec. λ. ἐκ περισσοῦ) Mrk.9:3 16:2, Luk.23:8, 2Ti.4:15, II Jn 4, 3Jn.3 (cf. ὑτερλίαν).† (AS)

Usage: Occurs in 14 NT verses. KJV: exceeding, great(-ly), sore, very (+ chiefest) See also: 2 Corinthians 11:5; Mark 6:51; Matthew 27:14.

ωστε hōste G5620 "so" Conj

This word means so or therefore, used to show a result or conclusion. It appears in Matthew 8:24 and Romans 7:6.

Definition: ὥσ-τε consecutive particle, __1. with infin., expressing result, so as to: Mat.8:24 12:22, Mrk.1:27, Luk.5:7, Act.1:19, Rom.7:6, 1Co.1:7, Heb.13:6, al.; of a designed result, Mat.10:1, Luk.4:29, al.; preceded by οὕτως, Act.14:1; by τοσοῦτος, Mat.15:33. __2. C. indic., __(a) so that: Gal.2:13, preceded by οὕτως, Jhn.3:16; __(b) so then, therefore: Mat.12:12, Mrk.2:28, Rom.7:4, 1Co.3:7, Gal.3:9, al. __3. so then, therefore: with subjc., 1Co.5:8; with imperat., 1Co.3:21 4:5, Php.2:12 1Th.4:18, 1Pe.4:19, al (AS)

Usage: Occurs in 83 NT verses. KJV: (insomuch) as, so that (then), (insomuch) that, therefore, to, wherefore See also: 1 Corinthians 1:7; Hebrews 13:6; 1 Peter 1:21.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

ισχυειν ischuō G2480 "be strong" Verb-PAN

To be strong means having physical or inner power, as Jesus showed in Matthew 9:12 and the apostles did in Acts 19:20, where faith made them prevail.

Definition: ἰσχύω (ἰσχύς), [in LXX for חָזַק, גִּבּוֹר, עָצַם, etc. ;] __1. to be strong in body: Mat.9:12, Mrk.2:17. __2. to be powerful, have power, prevail: Act.19:20, Rev.12:8; before κατά, with genitive of person(s), Act.19:16; with inf., to be able (MM, Exp., xv): Mat.8:28 26:40, Mrk.5:4 9:18 (inf. understood) Mrk.14:37, Luk.6:48 8:43 13:24 14:6, 29-30 16:3 20:26, Jhn.21:6, Act.6:10 15:10 25:7 27:16; with accusative, Php.4:13, Jas.5:16; of things, to avail, be serviceable (MM, Exp., l.with): Mat.5:13, Gal.5:6, Heb.9:17 (cf. ἐν-, ἐξ-, ἐπ-, κατ-ισχύω).† (AS)

Usage: Occurs in 29 NT verses. KJV: be able, avail, can do(-not), could, be good, might, prevail, be of strength, be whole, + much work See also: Acts 6:10; Luke 14:6; Hebrews 9:17.

τινα tis G5100 "one" Indef-ASM

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

παρελθειν parerchomai G3928 "to pass by" Verb-2AAN

To pass by or go away from something, like in Matthew 26:39 where Jesus asks God to take away his cup of suffering. This verb can also mean to neglect or perish, as in Matthew 5:18.

Definition: παρ-ἐρχομαι [in LXX chiefly for עָבַר ;] __1. to pass, pass by; __(a) of persons: absol., Luk.18:37; with accusative of person(s), Mrk.6:48; with accusative lot., Act.16:8; before διά, with genitive, Mat.8:28; __(b) of things : τ. ποτήριον, Mat.26:39 (ἀπ᾽ ἐμοῦ), Mat.26:42; of time, Mat.14:15, Mrk.14:35, Act.27:9, 1Pe.4:3. Metaphorical, __(a) to pass away, perish: Mat.5:18 24:34-35 Mrk.13:30-31, Luk.16:17 21:32-33, 2Co.5:17, Jas.1:10, 2Pe.3:10; __(b) to pass by, neglect, disregard: with accusative of thing(s), Luk.11:42 15:29. __2. to come to, arrive: Luk.12:37 17:7, Act.24:7, R, mg. (cf. ἀντι-παρέρχομαι).† SYN.: παραβαίνω (AS)

Usage: Occurs in 25 NT verses. KJV: come (forth), go, pass (away, by, over), past, transgress See also: 1 Peter 4:3; Luke 21:32; James 1:10.

δια dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

οδου hodos G3598 "road" Noun-GSF

This word for road or path is used in Matthew 2:12 and Mark 10:46 to describe a physical route or way. It can also mean a mode or means of doing something.

Definition: ὁδός, -οῦ, ἡ, [in LXX chiefly (very freq.) for דֶּרֶךְ ;] __1. a way, path, road: Mat.2:12, Mrk.10:46, Luk.3:5 al.; κατὰ τὴν ὁ., Luk.10:4, al.; παρὰ τὴν ὁ., Mat.13:4, al.; with genitive of person(s), (subj.), τὴν ὁ. ἑτοιμάζειν (fig.), Mat.3:3, Mrk.1:3, al.; with genitive term. (obj.), ἐθνῶν, Mat.10:5; τ. ἁγίων (figuratively), Heb.9:8; accusative, ὁδόν, with force of prep. (like Heb. דֶּרֶךְ; Bl., §34, 8; 35, 5), ὁ. θαλάσσης, Mat.4:15 (LXX). __2. A traveller's way, journey: ἐν τ. ὁ., Mat.5:25, Mrk.8:27, al.; ἐξ ὁ., Luk.11:6; εἰς ὁ., Mat.10:10; τ. ὁδὸν πορεύεσθαι, Act.8:39; ὁ. ἡμέρας, Luk.2:44; ὁδὸν ποιεῖν (= cl., ὁ. ποιεῖσθαι; V. Field, Notes, 25), to make one's way, i.e. proceed on one's journey, Mrk.2:23. __3. Metaphorical (cl.; but esp. frequently in Heb.; see Cremer, 442ff.), of a course of conduct, a way of thinking or acting: Act.14:16, 1Co.4:17 12:31, Jas.1:8 5:20; τοῦ Κάϊν, Ju 11; τ. Βαλαάμ, 2Pe.2:15; εἰρήνης, Rom.3:17; ζωῆς, Act.2:28; ἡ ὁ. ἡ ἀπάγουσα εἰς τ. ζωήν (Dalman, Words, 160), Mat.7:14; τ. δικαιοσύνης, Mat.21:32; σωτηρίας, Act.16:17; αἱ ὁ. τ. θεοῦ (κυρίου), Act.13:10, Rom.11:33, Rev.15:3 (cf. Hos.14:9 Psa.94 (95):10, Sir.39:24, al.); ἡ ὁ. τ. θεοῦ (the way approved by God), Mat.22:16, Mrk.12:14, Luk.20:21; id., of the Christian religion, Act.18:26; so, absol., ἡ ὁ., Act.9:2 19:9, 23 24:22; of Christ as the means of approach to God, Jhn.14:6. __4. Ellipsis of ὁ.: ποίας (sc. ὁδοῦ), Luk.5:19; ἐκείνης, ib. 19:4 (see Bl., §36, 13; 44, 1). (AS)

Usage: Occurs in 99 NT verses. KJV: journey, (high-)way See also: 1 Corinthians 4:17; Luke 11:6; Hebrews 3:10.

εκεινης ekeinos G1565 "that" Dem-GSF

This word means 'that one' or 'that thing', as in Luke 18:14. It's used to point out a specific person or object. In the Bible, it helps distinguish between different things or people.

Definition: ἐκεῖνος, -η, -ο (ἐκεῖ), [in LXX chiefly for הַהוּא ,הוּא, and cogn. forms ;] demonstr. pron., that person or thing (ille), implying remoteness as compared with οὗτος (hic); __1. absol., emphatic he, she, it: opposite to οὗτος, Luk.18:14, Jas.4:15; ἡμεῖς, Heb.12:25; ὑμεῖς, Mrk.4:11; ἄλλοι, Jhn.9:9; ἐγώ, Jhn.3:30; to persons named, Mk 16:[10, 13, 20], Jhn.2:21; of one (absent) who is not named, contemptuously (Abbott, JG, §§2385, 2732), Jhn.7:11 9:28; with respect, of Christ, 1Jo.2:6 3:3, al.; referring to a preceding noun, Mrk.16:[10], Jhn.7:45; resumption of a participial subject, Jhn.1:33 9:37 10:1, Rom.14:14, al. (on its reference in Jhn.19:35, see Westc, in l.; Moffatt, Intr., 568; Sanday, Fourth Gospel, 77ff.). __2. As adj., joined, like οὗτος, to a noun with the article: Mat.7:25, Mrk.3:24, Jhn.18:15, al.; esp. of time, past or future: ἐν τ. ἡμέραις ἐ., Mat.3:1, Mrk.1:9, Act.2:18" (LXX), al.; ἐν ἐ. τ. ἡμέρᾳ, esp of the Parousia, Mat.7:22, Luk.6:23, 2Th.1:10, 2Ti.1:12; adverbially, ἐκεινής (sc. ὁδοῦ) = cl. ἐκεινῇ (Bl., §36, 13), that way, Luk.19:4. (AS)

Usage: Occurs in 247 NT verses. KJV: he, it, the other (same), selfsame, that (same, very), X their, X them, they, this, those See also: 1 Corinthians 9:25; John 11:53; Hebrews 3:10.

Study Notes — Matthew 8:28

Show Verse Quote Highlights

Context
Cross References
Matthew 8:28 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 8:28
Jamieson-Fausset-Brown on Matthew 8:28
Matthew Poole's Commentary on Matthew 8:28
Trapp's Commentary on Matthew 8:28
Ellicott's Commentary on Matthew 8:28
Adam Clarke's Commentary on Matthew 8:28
Cambridge Bible on Matthew 8:28
Barnes' Notes on Matthew 8:28
Whedon's Commentary on Matthew 8:28
Sermons on Matthew 8:28

Context — The Demons and the Pigs

26“You of little faith,” Jesus replied, “why are you so afraid?” Then He got up and rebuked the winds and the sea, and it was perfectly calm. 27The men were amazed and asked, “What kind of man is this? Even the winds and the sea obey Him!”

28When Jesus arrived on the other side in the region of the Gadarenes, He was met by two demon-possessed men coming from the tombs. They were so violent that no one could pass that way.

29“What do You want with us, Son of God?” they shouted. “Have You come here to torture us before the appointed time?” 30In the distance a large herd of pigs was feeding.

Cross References

	Reference	Text (BSB)
1	Luke 8:26–39	Then they sailed to the region of the Gerasenes, across the lake from Galilee. When Jesus stepped ashore, He was met by a demon-possessed man from the town. For a long time this man had not worn clothing or lived in a house, but he stayed in the tombs. When the man saw Jesus, he cried out and fell down before Him, shouting in a loud voice, “What do You want with me, Jesus, Son of the Most High God? I beg You not to torture me!” For Jesus had commanded the unclean spirit to come out of the man. Many times it had seized him, and though he was bound with chains and shackles, he had broken the chains and been driven by the demon into solitary places. “What is your name?” Jesus asked. “Legion,” he replied, because many demons had gone into him. And the demons kept begging Jesus not to order them to go into the Abyss. There on the hillside a large herd of pigs was feeding. So the demons begged Jesus to let them enter the pigs, and He gave them permission. Then the demons came out of the man and went into the pigs, and the herd rushed down the steep bank into the lake and was drowned. When those tending the pigs saw what had happened, they ran off and reported this in the town and countryside. So the people went out to see what had happened. They came to Jesus and found the man whom the demons had left, sitting at Jesus’ feet, clothed and in his right mind; and they were afraid. Meanwhile, those who had seen it reported how the demon-possessed man had been healed. Then all the people of the region of the Gerasenes asked Jesus to depart from them, because great fear had taken hold of them. So He got into the boat and started back. The man whom the demons had left begged to go with Jesus. But He sent him away, saying, “Return home and describe how much God has done for you.” So the man went away and proclaimed all over the town how much Jesus had done for him.
2	Mark 5:1–20	On the other side of the sea, they arrived in the region of the Gerasenes. As soon as Jesus got out of the boat, He was met by a man with an unclean spirit, who was coming from the tombs. This man had been living in the tombs and could no longer be restrained, even with chains. Though he was often bound with chains and shackles, he had broken the chains and shattered the shackles. Now there was no one with the strength to subdue him. Night and day in the tombs and in the mountains he kept crying out and cutting himself with stones. When the man saw Jesus from a distance, he ran and fell on his knees before Him. And he shouted in a loud voice, “What do You want with me, Jesus, Son of the Most High God? I beg You before God not to torture me!” For Jesus had already declared, “Come out of this man, you unclean spirit!” “What is your name?” Jesus asked. “My name is Legion,” he replied, “for we are many.” And he begged Jesus repeatedly not to send them out of that region. There on the nearby hillside a large herd of pigs was feeding. So the demons begged Jesus, “Send us to the pigs, so that we may enter them.” He gave them permission, and the unclean spirits came out and went into the pigs, and the herd of about two thousand rushed down the steep bank into the sea and drowned in the water. Those tending the pigs ran off and reported this in the town and countryside, and the people went out to see what had happened. When they came to Jesus, they saw the man who had been possessed by the legion of demons sitting there, clothed and in his right mind; and they were afraid. Those who had seen it described what had happened to the demon-possessed man and also to the pigs. And the people began to beg Jesus to leave their region. As He was getting into the boat, the man who had been possessed by the demons begged to go with Him. But Jesus would not allow him. “Go home to your own people,” He said, “and tell them how much the Lord has done for you, and what mercy He has shown you.” So the man went away and began to proclaim throughout the Decapolis how much Jesus had done for him. And everyone was amazed.
3	Acts 10:38	how God anointed Jesus of Nazareth with the Holy Spirit and with power, and how Jesus went around doing good and healing all who were oppressed by the devil, because God was with Him.
4	Matthew 4:24	News about Him spread all over Syria, and people brought to Him all who were ill with various diseases, those suffering acute pain, the demon-possessed, those having seizures, and the paralyzed—and He healed them.
5	Genesis 15:21	Amorites, Canaanites, Girgashites, and Jebusites.”
6	Genesis 10:16	the Jebusites, the Amorites, the Girgashites,
7	Judges 5:6	In the days of Shamgar son of Anath, in the days of Jael, the highways were deserted and the travelers took the byways.
8	Deuteronomy 7:1	When the LORD your God brings you into the land that you are entering to possess, and He drives out before you many nations—the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, seven nations larger and stronger than you—

Matthew 8:28 Summary

In Matthew 8:28, Jesus arrives in the region of the Gadarenes and meets two men who are possessed by demons and are very violent. This shows that Jesus is willing to encounter and overcome even the darkest and most evil forces, just like He calmed the storm in Matthew 8:26-27. The fact that no one could pass the way where these men were because of their violence highlights the intense struggle that Jesus was about to face, but also demonstrates His power and authority over the spiritual realm, as seen in passages like Mark 5:3-5 and Luke 4:33-36. By studying this verse, we can see that Jesus is the one who can bring peace and calm to even the most turbulent and chaotic situations, and that He is always with us, as promised in Matthew 28:20.

Frequently Asked Questions

Why were the two men in Matthew 8:28 so violent?

The two men were demon-possessed, which is why they were so violent, as seen in Matthew 8:28, and this kind of behavior is also described in other passages like Mark 5:3-5, where a demon-possessed man was also violent and uncontrollable.

What region did Jesus arrive in, according to Matthew 8:28?

Jesus arrived in the region of the Gadarenes, which is also mentioned in Matthew 8:28, and this region is near the area where Jesus had just calmed the storm, as described in Matthew 8:26-27.

Why did no one pass the way where the two demon-possessed men were?

No one could pass the way because the two men were so violent, as stated in Matthew 8:28, and their behavior was likely intimidating and frightening to others, similar to the fear that people had of the demon-possessed man in Mark 5:3-5.

What kind of creatures were coming from the tombs in Matthew 8:28?

The creatures coming from the tombs in Matthew 8:28 were two demon-possessed men, which shows the darkness and evil that Jesus was about to encounter and overcome, as seen in the context of Matthew 8:29-30.

Reflection Questions

What are some areas in my life where I may be allowing 'demons' of fear, anger, or bitterness to take control, and how can I invite Jesus to calm the storm in those areas, just like He did in Matthew 8:26-27?
How does the fact that Jesus was not afraid of the violent men in Matthew 8:28 encourage me to face my own fears and challenges with courage and faith, knowing that He is with me, as promised in Matthew 28:20?
What are some 'tombs' in my life where darkness and evil may be lurking, and how can I ask Jesus to shine His light and bring life to those areas, just like He did in the region of the Gadarenes, as described in Matthew 8:28-30?
How does the encounter between Jesus and the demon-possessed men in Matthew 8:28-30 demonstrate Jesus' power and authority over the spiritual realm, and what implications does this have for my own life and faith, as seen in passages like Ephesians 6:12 and Colossians 2:15?

Gill's Exposition on Matthew 8:28

And when he was come to the other side,.... Of the lake, or sea of Tiberias, right over against Galilee, into the country of Gergesenes, the same with the Girgashites, Genesis 15:21 whom Joshua drove

Jamieson-Fausset-Brown on Matthew 8:28

And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.

Matthew Poole's Commentary on Matthew 8:28

This history is related by , &c. and by , &c., more largely than by Matthew. The other two evangelists report it to be done in the country of the Gadarenes; Matthew, in the country of the Gergesenes; they were the same people, sometimes denominated from one great city in their territories, sometimes from another: whoso readeth the story in all three evangelists will easily conclude it the same, though related with different circumstances. Matthew saith there were two of these demoniacs. Mark and Luke mention but one. Luke saith, the man had devils long time, that he wore no clothes, neither abode in any house, but in the tombs. Mark saith, there met him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no man could bind him, no, not with chains: 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. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. Matthew saith he came out of the tombs, was exceeding fierce, so as none could pass that way. Divines agree, that the power of the evil angels was not abated by their fall, they were only depraved in their will. That the power of an angel is much more than is here mentioned is out of question. That the evil angels do not exert this power upon us is from the restraining power of God; we live in the air in which the devil hath a principality, . Why God at that time suffered the devil more to exercise this power over the bodies of men, we probably showed before, upon . See Poole on "". The world was grown very ignorant, and wicked, and sottishly superstitious. Besides, he was now come who was to destroy the works of the devil, and was to show his Divine power in casting him out. The Jews buried their dead out of their cities; the richer of them had tombs hewed out of rocks, &c., and those very large, as may be learned from . The devil chose these places, partly to affright persons through the horror of the places, and torment the possessed with the noisomeness of them; partly to cheat men, with an opinion they were the souls of the persons deceased that were there buried.

Trapp's Commentary on Matthew 8:28

28 And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. Ver. 28. Coming out of the tombs] There the devil kept them, the more to terrify them with the fear of death all their lives long, Hebrews 2:15. Appius Claudius (as Capella witnesseth) could not abide to hear the Greek Æçôá pronounced, because it represented the gnashing of the teeth of dying men. Chrysostom gives another reason hereof, that the devil hereby sought to persuade silly people that dead men’ s souls were turned into devils, and walked (as they call it) especially about tombs and sepulchres. Thus he often appeared to people, in times of Popery, in the shape of some of their dead kindred, and haunted them till he had made them sing a mass for such and such a soul. Melancthon tells a story of an aunt of his, that had her hand burnt to a coal by the devil, appearing to her in the likeness of her deceased husband. And Pareus relates an example (much like this poor demoniac in the text) of a baker’ s daughter in their country, possessed and pent up in a cave she had dug, as in a grave, to her dying day.

Ellicott's Commentary on Matthew 8:28

(28) The country of the Gergesenes.—The exact determination of the locality presents many difficulties. In all the three Gospels we find various readings, of which the best supported are Gadarenes in St. Matthew, and Gerasenes in St. Mark and St. Luke. “Gergesenes” is, however, found in some MSS. of high authority, and the variations are obviously of very early date. The main facts as to the three regions thus indicated are as follows:— (1.) Gadara was a city east of the Sea of Galilee, about sixteen miles from Tiberias. It is identified with the modern Um Keis, the ruins of which are more than two miles in circumference, and stand at the north-west extremity of the mountains of Gilead, near the south-east corner of the Lake. The tombs of the city, chambers in the limestone rock often more than twenty feet square, are its most conspicuous feature, and are, indeed, the sole abode of its present inhabitants. Under the Roman occupation it was important enough to have two amphitheatres and a long colonnaded street. (2.) Gerasa was a city in the Gilead district, twenty miles east of the Jordan, described sometimes as belonging to C�le-Syria, sometimes to Arabia. It also has ruins which indicate the former splendour of the city. Of these two, it is clear that Gadara fits in better with all the circumstances of the narrative; and if “Gerasenes” is more than the mistake of a transcriber, it could only be because the name was used vaguely for the whole Gilead district. The reading “Gadarenes” in that case would probably come from some one better acquainted with the position of the two cities. (3.) There was no city named Gergesa, but the name Gergesenes was probably connected with the older Girgashites, one of the Canaanite races that occupied the country before the invasion of Israel (Genesis 10:16; Genesis 15:21; Joshua 3:10; Joshua 24:11; et al.). Apparently, however, from the last passage referred to, they were on the western side of the Jordan. It is, on the whole, more likely that the reading was a mistake, than that the old tribe still remained with its old name; but it is possible that the name of Gerasa may represent an altered form of Girgashim.Two possessed with devils.—St. Mark and St. Luke speak of “one” only. A like difference meets us in St. Matthew’s “two blind men” at Jericho (Matthew 20:30) as compared with the “one” of the two other Gospels. The natural explanation is that, in each case, one was more prominent than the other in speech or act, and so was remembered and specified, while the other was either forgotten or left unnoticed. The difference, as far as it goes, is obviously in favour of the independence of St. Matthew’s narrative. The “tombs” in the neighbourhood of Gadara, hewn out in the rock, have been already mentioned.

Adam Clarke's Commentary on Matthew 8:28

Verse 28. The country of the Gergesenes] This word is variously written in the MSS, and versions; Gergasenes, Gerasenes, Gadarenes, Gergesions, and Gersedonians, The three first are supported by the greater authorities. They might have all been names of the same place or district; but, if we depend on what Origen says, the people mentioned here could not have been the inhabitants of Gerasa, which, says he, is a city of Arabia, ουτεθαλασσαν, ουτελιμνηνπλησιονεχοντα, which has neither sea nor lake nigh to it. "Gadara was, according to Josephus, the metropolis of Perea, or the region beyond Jordan: both the city and villages belonging to it lay in the country of the Gergasenes; whence Christ going into the country of the Gadarenes, Mr 5:1, is said to go into the region of the Gergasenes, Matthew 8:28." WHITBY. Two possessed with devils] Persons possessed by evil demons. Mark and Luke mention only one demoniac, probably the fiercer of the two. Coming out of the tombs] It is pretty evident that cupolas were generally builded over the graves among the Jews, and that these demoniacs had their dwellings under such: the evil spirits which were in them delighting more in these abodes of desolation and ruin, as being more congenial to their fierce and diabolic nature, and therefore would drive the possessed into them.

Cambridge Bible on Matthew 8:28

28–34. The Gadarene Demoniacs. St Mark 5:1-20; St Luke 8:26-39 St Mark and St Luke make mention of one demoniac only. St Mark relates the incident at greater length and with more particularity. St Matthew omits the impossibility of binding him with chains, the absence of clothing, the wild cries night and day, the name “legion,” the prayer not to be sent into the “abyss” (Luke), the request of one of the demoniacs to be with Jesus, and the charge which Jesus gives him to tell his friends what great things the Lord had done for him.

Barnes' Notes on Matthew 8:28

The same account of the demoniacs substantially is found in Mark 5:1-20, and Luke 8:26-38. Matthew 8:28 The other side - The other side of the Sea of Tiberias.

Whedon's Commentary on Matthew 8:28

§ 42. — FIFTH MIRACLE — TWO , Matthew 8:28-34.Matthew pursues our Lord’s course across the lake, in order to narrate a miracle which displays our Lord’s authority over the powers of hell, as this

Sermons on Matthew 8:28

	Sermon	Description
	Graveyard Revival by David Wilkerson	In this sermon, the preacher describes a man who is stripped of everything and living in a state of madness. The man is tormented by the devil and engages in self-destructive behav
	Demons by Charles E. Fuller	In this sermon, the preacher emphasizes the ongoing spiritual warfare between God and Satan, with humanity caught in the middle. He highlights the two spiritual laws at work in the
	(Matthew) ch.8:1-9:13 by Zac Poonen	In this sermon, the preacher focuses on various verses from the book of Matthew. He begins by discussing the story of Jesus calming the storm in the sea of Galilee, emphasizing the
	New Covenant - the Gifts of the Spirit -Part 2 by Zac Poonen	This sermon emphasizes the importance of recognizing that every individual in the body of Christ has a unique function and calling from God. It highlights Jesus' ministry of healin
	Naked Man in a Country Graveyard by Percy Ray	In this sermon, the preacher emphasizes the negative impact of society and the law on individuals. He highlights how society fails to provide support and guidance, leading people t
	The Most Striking Prayer of the Bible - the Request of 3000 Devils to Enter the... by Ian Paisley	The video is a sermon that emphasizes the simplicity and power of the Gospel of Jesus Christ. It highlights the uniqueness of the Bible compared to other religious texts, as it pre
	All That Jesus Taught Bible Study - Part 35 by Zac Poonen	This sermon delves into the power of faith and authority in casting out demons, emphasizing the importance of complete dependence on God and sacrificial living. It highlights how J