Mark 5 — Clausal Layout (English)

independentparticipialrelativepurposecausecontentconditionalphrase modifierdashed = verbless / suspended

Flush-left = a main (independent) clause. Each dependent line begins directly beneath the word it attaches to in the line above — the anchor word is dotted-underlined, and lights up when you hover its dependent clause; each tag also names the attachment. A dashed border marks verbless, elliptical, or suspended lines. Where a long sentence's staircase runs wider than the page, the diagram scrolls sideways. (In print, or without JavaScript, lines fall back to stepped indent columns.)

The Gerasene demoniac — Legion and the swine 5:1–13

vv. 1–5 — the man no one could bind

And they came to the other side of the sea, to the region of the Gerasenes.independent — the crossing of 4:35–41 lands in Gentile territory; Γερασηνῶν printed — Γαδαρηνῶν (harmonized to Matthew) and Γεργεσηνῶν compete

And when he had come out of the boat,participial — genitive absolute — forward-leaning; leans on ὑπήντησεν

immediately there met him out of the tombs a man with an unclean spirit,independent — the Markan εὐθύς — confrontation as he steps ashore; ἐν πνεύματι, in the spirit's grip

who had his dwelling among the tombs;relative — κατοίκησις a NT hapax — his settled home among the dead

and no one could bind him anymore, not even with a chain,independent — customary imperfect — the piled negatives (οὐδέ … οὐκέτι οὐδείς) of utter unrestrainability

because he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles shattered,cause — διὰ τό + perfect infinitives — the settled record of smashed fetters

and no one was strong enough to subdue him;independent — δαμάζω — the taming-verb for wild beasts; the strong-man contest of 3:27 in the background

And always, night and day, among the tombs and in the mountains, he was crying out and gashing himself with stones.independent — periphrastic imperfects — ceaseless shrieking and self-laceration close the portrait

vv. 6–10 — the encounter: adjuration and command

And seeing Jesus from afar,participial — preposed circumstantial — the sighting across the distance; leans on ἔδραμεν

he ranindependent — the rush toward Jesus, not away

and fell down before him,independent — προσκυνέω — homage wrung from the spirit by superior authority, not worship

and crying out with a loud voice,participial — preposed aorist participle — leans on λέγει

he says:independent — historic present — the demon's speech vivified

'What have I to do with you, Jesus, Son of the Most High God?content — verbless Semitic idiom (cf. 1:24) — the demon names him precisely; ὕψιστος, the God-title of Gentile lips

I adjure you by God —content — the exorcist's own weapon turned on Jesus — the grotesque counter-adjuration

do not torment me!'content — prohibitive subjunctive — the dread of premature judgment (cf. Matt 8:29)

For he had been saying to it:cause — narrator's γάρ — the flashback imperfect that grounds the whole outcry

'Come out of the man, you unclean spirit!'content — the command already in force — bare authority, no formula

And he asked it:independent — imperfect of pressing interrogation — the name demanded

'What is your name?'content — verbless question

And it says to him:independent — historic present — the chilling self-naming

'Legion is my name,content — the Latin loanword legio — c. 6,000 soldiers; occupation overtones in occupied land; some witnesses spell Λεγεών

for we are many.'cause — the plural betrays the host — one man, many spirits

And it kept begging him earnestlyindependent — iterative imperfect — παρακαλέω, the verb that will run through the chapter

not to send them out of the region.content — ἵνα of the entreaty's content — the neuter αὐτά: the spirits cling to their territory

vv. 11–13 — the pigs: permission and plunge

Now there was there, near the mountain, a great herd of pigs feeding;independent — background δέ — the unclean herd of the Gentile shore, the destination in waiting

And they begged him,independent — aorist and plural now — the many make their specific request

saying:participial — pleonastic speech-participle — the frame for the petition

'Send us into the pigs,content — the demons' own proposal — unclean spirits to unclean beasts

that we may enter them.'purpose — the stated purpose — a new host sought

And he permitted them.independent — one verb of permission — Jesus' only act in the whole transaction

And the unclean spirits, coming out,participial — preposed aorist participle with its subject — the exorcism accomplished before the verb lands

entered the pigs,independent — the transfer — the request granted verbatim

and the herd rushed down the steep bank into the sea — about two thousand —independent — the stampede; ὡς δισχίλιοι in loose apposition — the scale of the bondage broken

and they were drowning in the sea.independent — dramatic imperfect — the destructive intent unmasked; the sea swallows the legion

The aftermath — fear, dismissal, and the Decapolis herald 5:14–20

vv. 14–17 — the town comes out, and begs him to go

And those tending them fledindependent — the herdsmen bolt

and reported it in the town and in the countryside;independent — the news spreads through the district

and they cameindependent — the townsfolk come out

to see what it was that had happened.purpose — purpose infinitive with indirect question — τὸ γεγονός, the perfect of a standing fact

And they come to Jesusindependent — historic present — the scene freezes

and see the demon-possessed man sitting, clothed and in his right mind — the one who had had the legion —independent — historic present; the triad sitting / clothed / sane reverses vv. 3–5 point by point

and they were afraid.independent — fear, not joy — the boat-crossing's response (4:41) repeated on land

And those who had seen it described to themindependent — the eyewitnesses' full retelling

what had happened to the demon-possessed man,content — indirect question — the deliverance

and about the pigs.phrase modifier — the appended cost — the loss that decides v. 17

And they began to beg himindependent — παρακαλέω a third time — the demons' verb now on the town's lips

to depart from their region.content — content of the plea — the demons begged to stay in the region (v. 10); the town begs the healer to leave it

vv. 18–20 — the refused disciple becomes the first herald

And as he was getting into the boat,participial — genitive absolute — forward-leaning; the departure already underway

the man who had been demon-possessed kept begging himindependent — the fourth παρακαλέω — the imperfect of earnest pleading

that he might be with him.content — μετ' αὐτοῦ — the very phrase of the Twelve's calling (3:14)

And he did not permit him,independent — the one plea in the chapter refused

but says to him:independent — historic present — the counter-commission

'Go to your home, to your own people,content — sent back rather than taken along — the harder assignment

and report to themcontent — proclamation commanded — the secrecy motif reversed in Gentile land

how much the Lord has done for you,relative — ὁ κύριος — God, yet effectively Jesus (v. 20 resolves it); perfect πεποίηκεν, a deed that stands

and that he had mercy on you.'relative — coordinate finite inside the ὅσα-clause — the deliverance read as mercy

And he went awayindependent — the obedience begins

and began to proclaim in the Decapolisindependent — κηρύσσειν — the gospel-verb; one household assigned, ten cities covered

how much Jesus had done for him,relative — where Jesus said 'the Lord,' the man proclaims 'Jesus' — the implicit christology

and everyone marveled.independent — durative imperfect — amazement, still short of faith

Jairus's plea — the outer frame opens 5:21–24

And when Jesus had crossed over again in the boat to the other side,participial — genitive absolute — forward-leaning; back to the Jewish shore (ἐν τῷ πλοίῳ omitted by a few witnesses)

a great crowd gathered around him,independent — the crowd that will supply the woman's cover

and he was beside the sea.independent — the shoreline setting resumed

And one of the synagogue rulers comes, Jairus by name,independent — historic present — a named suppliant, rare in Mark; Heb. yāʾîr, 'he will awaken'

and seeing him,participial — preposed circumstantial — leans on πίπτει

he falls at his feet,independent — historic present — a synagogue ruler prostrate before the teacher

and begs him earnestly,independent — historic present + adverbial πολλά — the chapter's begging-verb again, now desperate

saying:participial — speech-participle with recitative ὅτι

'My little daughter is at the point of death —content — θυγάτριον, the diminutive of affection (she is twelve, v. 42); ἐσχάτως ἔχει, at the last extremity

come and lay your hands on her,content — imperatival ἵνα — the plea itself; the laying-on of hands for healing

so that she may be saved and live.'purpose — σωθῇ — the chapter's keyword enters; ζήσῃ anticipates more than recovery

And he went with him.independent — the wordless assent

And a great crowd was following himindependent — durative imperfect — the throng in motion

and pressing in on him.independent — συνθλίβω — the crush that will hide one deliberate touch

The woman with the flow of blood — the intercalated miracle 5:25–34

vv. 25–29 — seven participles, one touch

And a woman, being with a flow of blood twelve years,participial — the subject enters participle-borne — twelve years, the girl's lifetime (v. 42); unclean by Lev 15:25. The train leans on ἥψατο (v. 27)

and having suffered much under many physicians,participial — Mark's longest preposed-participle train continues — the treatments themselves a suffering

and having spent all she had,participial — bankruptcy added to illness

and having been helped not at all,participial — the physicians' net result — nothing

but rather having grown worse,participial — the ἀλλά inside the chain — deterioration; the case clinically hopeless

having heard about Jesus,participial — the turn — report of Jesus breaks the twelve-year descent

coming up in the crowd behind him,participial — the seventh participle — from behind, hidden: uncleanness and shame choose secrecy

she touched his garment;independent — the suspended main verb strikes at last — one aorist after seven participles

for she kept saying:cause — the second ἔλεγεν γάρ — her inner speech, the imperfect of settled resolve; recitative ὅτι

'If I touch even his garments,conditional — protasis inside her inner speech — κἄν, minimal contact will suffice

I will be saved.'content — the apodosis — σῴζω again: her faith's whole creed in one word

And immediately the fountain of her blood was dried up,independent — εὐθύς — the instant cure; ἡ πηγή, the source itself stanched

and she knew in her bodyindependent — knowledge in the flesh — the cure felt before it is spoken

that she was healed of her affliction.content — resultative perfect ἴαται; μάστιξ — the disease as scourge (cf. 3:10)

vv. 30–34 — the search and the confession

And immediately Jesus, perceiving in himself that power had gone out from him,participial — preposed participle carrying the subject — his εὐθύς answers hers; the power personal, not magic in the cloth

turning around in the crowd,participial — second preposed participle — leans with the first on ἔλεγεν

he said:independent — inceptive imperfect — he began to ask

'Who touched my garments?'content — the question that drags hidden faith into the open

And his disciples said to him:independent — the disciples' incredulity — Markan realism

'You see the crowd pressing in on you,content — the jostle of hundreds set against the touch of one

and you say,content — the incredulous echo-frame

'Who touched me?'content — his own words quoted back at him

And he was looking aroundindependent — durative imperfect — the characteristic Markan gaze, here sustained

to see the woman who had done this.purpose — purpose infinitive — the feminine participle tips the reader off before the crowd knows

But the woman, frightened and trembling,participial — preposed participles carrying the subject — leans on ἦλθεν

knowing what had happened to her,participial — stative perfect οἶδα — she alone knows; the internal relative kept in the line

cameindependent — the hidden one steps forward

and fell down before himindependent — προσπίπτω — Jairus's posture (v. 22) now hers

and told him the whole truth.independent — secret faith becomes open confession

And he said to her:independent — the dismissal-blessing frame

'Daughter, your faith has saved you;content — the tender address, only here on Jesus' lips; perfect σέσωκεν — faith, not the cloth, and the cure stands

go in peace,content — the Hebraic lᵉšālôm — restored to community

and be well from your affliction.'content — the μάστιξ of v. 29 formally lifted

Jairus's daughter raised — Talitha koum 5:35–43

vv. 35–36 — the fatal news and the counter-word

While he was still speaking,participial — genitive absolute — forward-leaning; the delay overlaps the death

people come from the synagogue ruler's house,independent — historic present — the messengers arrive; ἀπὸ τοῦ ἀρχισυναγώγου, metonymy for his household

saying:participial — speech-participle with recitative ὅτι

'Your daughter has died;content — the report — θυγάτηρ, hard on the heels of Jesus' 'Daughter' (v. 34)

why do you still trouble the Teacher?'content — σκύλλω, 'bother' — death, they assume, ends a mere teacher's usefulness

But Jesus, overhearing the word that was spoken,participial — παρακούσας — 'overhearing' or 'ignoring,' both live; the variant ἀκούσας simplifies. Leans on λέγει

says to the synagogue ruler:independent — historic present — the pivot of the frame

'Do not fear;content — present prohibition — stop the fear already rising

only believe.'content — present imperative — keep believing; faith against the report of death

vv. 37–40 — the wailing house cleared

And he did not allow anyone to follow along with him except Peter and James and John the brother of James.independent — the inner three — the Transfiguration and Gethsemane company; the witnesses narrowed

And they come to the house of the synagogue ruler,independent — historic present — the arrival

and he sees a commotion, and people weeping and wailing loudly,independent — historic present; ἀλαλάζω — the shrill ritual lament: the death is publicly certain

And entering,participial — preposed circumstantial — leans on λέγει

he says to them:independent — historic present

'Why are you making a commotion and weeping?content — the mourning challenged

The child has not diedcontent — not a denial of the fact but of its finality in his presence

but is sleeping.'content — sleep — the church's coming word for believers' death, from which there is an awakening

And they laughed at him.independent — imperfect of derision — the mourners' certainty attests the death

But he, putting them all out,participial — preposed participle, emphatic αὐτός — ἐκβάλλω, the exorcism verb turned on the mockers

takes the child's father and mother and those with him,independent — historic present — only faith's witnesses admitted

and goes inindependent — historic present — the approach to the deathbed

where the child was.relative — local ὅπου-clause

vv. 41–43 — Talitha koum: the girl raised

And taking hold of the child's hand,participial — preposed participle — the corpse-touch that conveys life rather than contracting impurity; leans on λέγει

he says to her:independent — historic present — the word of power

'Talitha koum,'content — retained Aramaic — ṭalyəṯā qûm; many witnesses spell the feminine κουμι: the transliteration crux

which is, translated:phrase modifier — Mark's translation formula for his Greek readers — the gloss given its own line

'Little girl, I say to you, arise.'content — the gloss adds the authoritative σοὶ λέγω; ἔγειρε — the resurrection verb

And immediately the little girl roseindependent — ἀνέστη — the other resurrection verb; the first of the verse's twin εὐθύς

and began to walk;independent — inceptive imperfect — restoration proven in motion

for she was twelve years old.cause — narrator's γάρ — old enough to walk; twelve years, the woman's twelve (v. 25)

And immediately they were astounded with great amazement.independent — cognate dative — Semitic intensification; the second εὐθύς

And he charged them strictlyindependent — διαστέλλω — the secrecy verb; adverbial πολλά once more

that no one should know this,content — content of the charge — the messianic secret laid over an unhideable raising

and saidindependent — the closing directive

that something be given her to eat.content — indirect command — the homely proof: the risen girl is bodily alive, and hungry

Analysis. Mark 5 keeps the drumbeat learned in Mark 1 — coordinate purple καί-clauses flush left, one event per line, quickened by historic presents (λέγει, ἔρχονται, θεωροῦσιν, πίπτει, παρακαλεῖ, παραλαμβάνει, εἰσπορεύεται) flagged in the tags as they land — but this chapter's real lesson is what leans against that column. Genitive absolutes tilt forward, anchor-less, on the event below them four times (ἐξελθόντος αὐτοῦ, ἐμβαίνοντος αὐτοῦ, διαπεράσαντος τοῦ Ἰησοῦ, Ἔτι αὐτοῦ λαλοῦντος — this last stitching the resumed Jairus story to the delay that cost the girl her life), and the hemorrhaging woman enters on Mark's longest preposed-participle train: seven forward-leaning participles (οὖσα, παθοῦσα, δαπανήσασα, ὠφεληθεῖσα, ἐλθοῦσα, ἀκούσασα, ἐλθοῦσα) stack in one strict column of hopelessness before the single aorist main verb ἥψατο, 'she touched,' strikes at depth 0. Speech hangs blue (cnt) beneath its verb of saying throughout: the demon's verbless τί ἐμοὶ καὶ σοί and its grotesque counter-adjuration (μή με βασανίσῃς under ὁρκίζω), grounded by the narrator's ἔλεγεν-γάρ flashback; the τί ὄνομά σοι; / Λεγιὼν ὄνομά μοι exchange with its causal ὅτι πολλοί ἐσμεν; the woman's inner speech (a second ἔλεγεν γάρ) holding the chapter's one conditional — Ἐὰν ἅψωμαι κἂν τῶν ἱματίων leaning forward on σωθήσομαι; and Jesus' paired pronouncements, ἡ πίστις σου σέσωκέν σε and μὴ φοβοῦ, μόνον πίστευε, facing each other across the seam of the intercalation. That sandwich is the architecture: Jairus's plea opens the frame (vv. 21–24), the woman interrupts it (vv. 25–34), the raising closes it (vv. 35–43), the two miracles tied by δώδεκα ἔτη (her affliction, the girl's age), by θυγάτριον/θυγάτηρ, and by σῴζειν running from Jairus's plea through the woman's creed to the verdict on her faith. Cruxes named rather than hidden: Γερασηνῶν is printed with the earliest Alexandrian text against Γαδαρηνῶν (harmonized to Matt 8:28) and Origen's geographical correction Γεργεσηνῶν; παρακούσας in v. 36 hovers between 'overhearing' and 'ignoring' (the variant ἀκούσας smooths it away); ὁ κύριος of v. 19 (God, or Jesus?) is answered by the healed man himself proclaiming Ἰησοῦς in v. 20; and Ταλιθα κουμ stands in its disputed transliteration (κουμι, the Aramaic feminine, in many witnesses), Mark's translation formula set on its own modifier line so the Aramaic word of power and its Greek gloss read as two distinct events.