Mark 5:7

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An Exegetical Examination of Mark 5:7: The Demonic Adjuration and its Theological Implications

Mark 5:7 presents a complex and intriguing moment in the narrative of Jesus’ encounter with the Gadarene demoniac. The possessed individual, speaking through the demon(s), confronts Jesus with a surprising and seemingly contradictory plea: an adjuration of Jesus by God not to be tormented. This passage raises significant exegetical questions regarding the precise grammatical and semantic function of the verb ὁρκίζω, the rhetorical intent of the demonic utterance—whether it is ironic, a standard magical formula, or reflective of a more nuanced demonic theology—and its broader implications for understanding demonic agency and the divine-human encounter within the Gospel of Mark. This analysis will delve into these issues through textual, lexical, grammatical, and rhetorical considerations to propose a robust interpretation.

Καὶ κράξας φωνῇ μεγάλῃ λέγει, Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; Ὁρκίζω σε τὸν θεόν, μή με βασανίσῃς.

(Nestle 1904)

Key differences with SBLGNT (2010):

• There are no significant textual variants in the wording between the Nestle 1904 edition and the SBLGNT 2010 for this verse. Minor differences, if any, pertain to critical apparatus or punctuation conventions, not the Greek words themselves.

Textual criticism (NA28), lexical notes (KITTEL, BDAG):

The text of Mark 5:7 is remarkably stable across critical editions, including NA28. No significant textual variants affect the wording of the demon’s adjuration, indicating a strong degree of manuscript consensus for this particular passage.

Lexically, the phrase Τί ἐμοὶ καὶ σοί (“What to me and to you?”) is a common Semitic idiom, often translated as “What have I to do with you?” or “Why are you interfering with me?” Its Aramaic equivalent, MaH LiY WaLaK, highlights its deep roots in Hebrew and Aramaic linguistic patterns, suggesting either a direct Aramaic substrate for the Greek or a common idiom circulating in the Hellenistic Jewish world. The address Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου (“Jesus, Son of the Most High God”) is a strikingly high Christological confession, particularly coming from a demon. This elevated title underscores the demon’s recognition of Jesus’ divine authority and unique relationship with God.

The central lexical and grammatical point of contention revolves around the verb ὁρκίζω (horkizō), meaning “to adjure, implore, put under oath.” BDAG notes that ὁρκίζω is commonly used with an accusative of the one being adjured (σε, “you”) and a second expression indicating the deity by whom the oath is sworn or who is called upon to validate it. This second expression can take the form of κατὰ + genitive or, as in this case, a second accusative (τὸν θεόν, “God”). Thus, the construction ὁρκίζω σε τὸν θεόν is grammatically sound, meaning “I adjure you by God” or “I implore you by God.” Louw & Nida (33.467) further classify ὁρκίζω within the semantic domain of “to affirm by oath” or “to make a solemn appeal to,” often involving a divine entity as witness or enforcer. While comprehensive lexical analyses such as those found in KITTEL’s Theological Dictionary of the New Testament would offer deeper historical and theological nuances of the term, the core grammatical structure clearly points to an adjuration. The final verb βασανίσῃς (basanisēs), “to torment, torture,” clarifies the demon’s specific plea: to be spared from suffering.

Translation Variants and Grammatical & Rhetorical Analysis

The phrase ὁρκίζω σε τὸν θεόν, μή με βασανίσῃς has elicited various interpretations, primarily centering on the function of τὸν θεόν and the underlying rhetorical intent.

The standard grammatical understanding, supported by scholarship such as Wallace, Greek Grammar Beyond the Basics (pp. 204-05), interprets τὸν θεόν as the object by whom the adjuration is made. In this construction, σε (“you”) is the direct object of the adjuration (the one being adjured), and τὸν θεόν functions as the basis or authority of the adjuration. Thus, the demon is adjuring Jesus by God, invoking God’s authority to prevent Jesus from tormenting them. This reading implies that the demon recognizes Jesus’ authority as deriving from God, or at least that Jesus would respect an appeal made in God’s name. This is often rendered as “I implore you by God, do not torment me.”

An alternative interpretation suggests that σε and τὸν θεόν could both be direct objects of ὁρκίζω, leading to a translation like “I implore you, God, do not torment me!” This interpretation, while grammatically plausible in a broad sense (as ὁρκίζω can take two accusatives), implies a direct address to God, separate from or in conjunction with Jesus, and a plea to God *not* to implore the demon. However, the immediate context, where the demon is directly addressing Jesus (Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου;), makes it rhetorically unlikely that the demon suddenly pivots to address God directly as a separate entity *and* in such a way that God is also adjured. Furthermore, the standard understanding of ὁρκίζω in oaths often involves invoking a higher power as a guarantor, not as a co-recipient of the adjuration in the same manner.

A significant rhetorical question arises concerning the potential for irony or humor in this passage. Some scholars propose that the demon’s use of adjuration, typically a form of control or binding, to try and control Jesus, is deeply ironic. The demon attempts to wield the language of exorcism and divine authority against the very Son of God who holds ultimate authority over it. This perspective views the scene as a subtle display of demonic futility and Jesus’ superior power, perhaps even with a touch of satirical humor on the part of the Gospel writer. Others argue against irony, suggesting that the demon’s plea is a desperate, earnest attempt to avoid premature torment, reflecting an understanding of a divine judicial function. From this viewpoint, demons are not merely chaotic forces but are cognizant of a divine order and their impending judgment, appealing to a set timeline for their punishment (cf. Matthew 8:29, though the direct use of Matthew to interpret Mark must be approached with caution). This implies that the demon’s invocation of God is not an attempt at control, but a recognition of a higher divine decree that even Jesus, as Son of God, is bound to respect.

The theological question of whether τοῦ θεοῦ τοῦ ὑψίστου and τὸν θεόν are co-referential and whether demons possess “orthodox” monotheistic theology is also relevant. While the passage implicitly assumes a monotheistic framework for the narrative, the demon’s perspective might be rooted in a more fluid, possibly polytheistic, understanding where deities or powerful beings can be invoked. However, within the Markan narrative, the consistent portrayal of God as supreme suggests that the demon’s invocation, regardless of its internal theology, is understood by the narrator and audience as referring to the one God. The demon’s deep fear of βασανίσῃς further indicates an awareness of God’s power and a set divine schedule for ultimate judgment, consistent with a theological understanding of fallen angels awaiting a destined punishment.

Conclusions and Translation Suggestions

The exegetical analysis of Mark 5:7 suggests that the demon’s adjuration is a desperate attempt to appeal to a higher divine authority known to both itself and Jesus, in order to avoid a premature judgment. While the concept of irony can be read into the demon’s attempt to “control” Jesus through an oath, the more robust interpretation aligns with the demon’s recognition of Jesus’ divine authority and the binding nature of God’s will concerning the timing of judgment. The grammatical structure of ὁρκίζω σε τὸν θεόν most plausibly indicates an adjuration of Jesus by God’s name or authority.

1. “And crying out with a loud voice, he said, ‘What have I to do with you, Jesus, Son of the Most High God? I implore you by God, do not torment me!'”
   
   This translation prioritizes the standard grammatical interpretation of ὁρκίζω with a double accusative, where τὸν θεόν indicates the authority by whom the oath is sworn. It emphasizes the demon’s direct appeal to Jesus under divine authority.
2. “And he cried out loudly, ‘What business do we have, Jesus, Son of God Most High? I solemnly charge you before God, do not inflict suffering upon me!'”
   
   This rendering emphasizes the formal, solemn nature of the adjuration (σoλemnly charge) and the invocation of God as a witness or guarantor (before God). It aims to capture the demon’s desperate plea within a framework of divine judicial order.
3. “Then with a loud cry he exclaimed, ‘Why interfere with me, Jesus, Son of the Most High God? I bind you by God, do not punish me!'”
   
   This translation leans into the more forceful aspect of ὁρκίζω (I bind you) and subtly highlights the potential irony of the demon attempting to exert control over Jesus, even if ultimately futile. It uses punish to convey the eschatological fear associated with βασανίσῃς.