Jesus evidently addressed the leading demon. The Greek imperfect tense can mean that Jesus had been repeatedly commanding the demons to depart, as the NASB and NIV translations imply. However, it can also mean that something was about to follow. In this case a translation such as the AV, "For He said unto him," is better. Apparently in Mark 5:8 Mark gave us the reason for the demons" request in Mark 5:7 even though Jesus did not command the demons to depart until Mark 5:13. [source][source][source]
Context Summary
Mark 5:1-20 - Power Over Unclean Spirits
This poor victim of a dark tyrant power was endowed with superhuman strength, and scorned restraint. Terrible to others, he endured untold misery himself, and sought relief in tears and self-inflicted torture. The evil spirit who inflicted torment was also in dread of torment from the gentle Savior, as one whose eyes are inflamed dreads the light. What an admixture of man and demons-he answered, We are many! And how malignant! The demons dread disembodiment and prefer a swine's body to none. Many in our midst are held by a similar diabolic power, against which, because they yielded at first by imperceptible degrees, they now struggle in vain. Yet for such there is absolute deliverance in Christ. The emblem of a sinner, a very Samson in evil-doing, this man gives encouragement to all those who are driven to evil by demon power.
Distinguish between the sinner and the evil spirits that have control of him, and do their will. The demon that torments a man loves mischief, and would rather destroy swine than be idle. It was not Christ who destroyed these animals, but the spirit of evil. Hast thou been redeemed? Go forth and win others for thy Lord. Tell them what he has done for thee! [source]
Chapter Summary: Mark 5
1Jesus delivering the possessed of the legion of demons, 13they enter into the pigs 22He is entreated by Jairus to go and heal his daughter 25He heals the woman subject to bleeding, 35and raises Jairus' daughter from death
Greek Commentary for Mark 5:8
For he said [ελεγεν γαρ] For he had been saying (progressive imperfect). Jesus had already repeatedly ordered the demon to come out of the man whereat the demon made his outcry to Jesus and protested. Matthew 8:29 had “before the time” (προ καιρου pro kairou) and Matthew 8:31 shows that the demons did not want to go back to the abyss (την αβυσσον tēn abusson) right now. That was their real home, but they did not wish to return to the place of torment just now. [source]
For he said [ἔλεγεν] Imperfect tense, he was saying; the force of which is lost both in the A. V. and Rev. The imperfect gives the reason for this strange entreaty of the demon. Jesus was commanding, was saying “come out; ” and, as in the case of the epileptic child at the Transfiguration Mount, the baffled spirit wreaked his malice on the man. The literal rendering of the imperfect brings out the simultaneousness of Christ's exorcism, the outbreak of demoniac malice, and the cry Torment me not. [source]
Reverse Greek Commentary Search for Mark 5:8
Mark 16:9Out of whom [ἀφ ' ἧς] An unusual expression. Mark habitually uses the preposition ἐκ in this connection (Mark 1:25,Mark 1:26; Mark 5:8; Mark 7:26,Mark 7:29; Mark 9:25). Moreover, ἀπὸ , from, is used with ἐκβάλλειν , cast out, nowhere else in the New Testament. The peculiarity is equally marked if we read with some, παῤ ἧς . [source]
Mark 16:9First [πρωτον] Definite statement that Jesus appeared Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25,Mark 1:26; Mark 5:8; Mark 7:26,Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40,Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Mark 16:9appeared [επανη] Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25,Mark 1:26; Mark 5:8; Mark 7:26,Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40,Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Mark 16:9From whom [παρ ης] Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25,Mark 1:26; Mark 5:8; Mark 7:26,Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40,Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
What do the individual words in Mark 5:8 mean?
He was sayingforto himYou come forththespirit-uncleanout oftheman
Greek Commentary for Mark 5:8
For he had been saying (progressive imperfect). Jesus had already repeatedly ordered the demon to come out of the man whereat the demon made his outcry to Jesus and protested. Matthew 8:29 had “before the time” (προ καιρου pro kairou) and Matthew 8:31 shows that the demons did not want to go back to the abyss (την αβυσσον tēn abusson) right now. That was their real home, but they did not wish to return to the place of torment just now. [source]
Imperfect tense, he was saying; the force of which is lost both in the A. V. and Rev. The imperfect gives the reason for this strange entreaty of the demon. Jesus was commanding, was saying “come out; ” and, as in the case of the epileptic child at the Transfiguration Mount, the baffled spirit wreaked his malice on the man. The literal rendering of the imperfect brings out the simultaneousness of Christ's exorcism, the outbreak of demoniac malice, and the cry Torment me not. [source]
Reverse Greek Commentary Search for Mark 5:8
An unusual expression. Mark habitually uses the preposition ἐκ in this connection (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Moreover, ἀπὸ , from, is used with ἐκβάλλειν , cast out, nowhere else in the New Testament. The peculiarity is equally marked if we read with some, παῤ ἧς . [source]
Definite statement that Jesus appeared Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]