King James Version

What Does Mark 5:5 Mean?

Mark 5:5 in the King James Version says “And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.” — study this verse from Mark chapter 5 with commentary, cross-references, and original Greek word analysis.

“And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.”

Mark 5:5 · KJV

Context

3

Who had his dwelling among the tombs; and no man could bind him, no, not with chains:

4

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

5

And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.

6

But when he saw Jesus afar off , he ran and worshipped him,

7

And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.

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Commentary

KJV Study Commentary
And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. This verse vividly depicts the demonic torment's severity and constancy. The phrase 'always, night and day' (διὰ παντὸς νυκτὸς καὶ ἡμέρας, dia pantos nyktos kai hēmeras) emphasizes relentless, unceasing suffering—no rest, no relief, no escape. The man's location 'in the mountains and in the tombs' (ἐν τοῖς ὄρεσιν καὶ ἐν τοῖς μνήμασιν, en tois oresin kai en tois mnēmasin) indicates complete social isolation and ceremonial uncleanness (tombs were ritually defiling).

'Crying' (κράζων, krazōn) suggests tormented screaming—the inner anguish finding vocal expression. 'Cutting himself with stones' (κατακόπτων ἑαυτὸν λίθοις, katakoptōn heauton lithois) describes self-mutilation driven by demonic compulsion. This horrific portrait illustrates Satan's destructive agenda—he comes 'to steal, kill, and destroy' (John 10:10). The man's condition represents humanity under sin's dominion: spiritually dead (dwelling among tombs), relationally isolated, self-destructive, and tormented. Christ's subsequent deliverance demonstrates the gospel's power to liberate from sin's deepest bondage. Reformed theology emphasizes total depravity—apart from Christ, all humanity is enslaved to sin and Satan, unable to free themselves (Ephesians 2:1-3).

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Historical & Cultural Context

Tombs in first-century Palestine were typically caves hewn from rock in hillsides outside cities. Living among tombs rendered one ceremonially unclean and socially ostracized. Self-harm was associated with pagan worship practices (1 Kings 18:28) and demonic activity. The vivid detail of this man's condition suggests eyewitness testimony, likely from disciples who accompanied Jesus. Ancient writers (Josephus, Pliny) documented widespread belief in demons and exorcism practices, though none matched Jesus' authoritative command. The Gerasene demoniac's extreme condition—superhuman strength (v. 3-4), self-destruction, social isolation—exemplified demonic oppression's devastating effects. Early church fathers (Origen, Chrysostom) saw this narrative as paradigmatic of Christ's power to deliver humanity from Satan's tyranny. The healing's location in Gentile territory demonstrated that Christ's authority extends beyond Jewish boundaries to all nations enslaved to darkness.

Reflection Questions

  1. How does this man's self-destructive behavior under demonic influence illuminate the connection between spiritual bondage and personal harm in modern contexts?
  2. What tombs—places of death, isolation, or shame—might Christ be calling you out of into resurrection life and community?

Original Language Analysis

Greek · 18 words
καὶ1 of 18

“And”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

διαπαντός2 of 18

“always”

G1275

through all time, i.e., (adverbially) constantly

νυκτὸς3 of 18

“night”

G3571

"night" (literally or figuratively)

καὶ4 of 18

“And”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἡμέρας5 of 18

“day”

G2250

day, i.e., (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the jews as inclusive of

ἐν6 of 18

“in”

G1722

"in," at, (up-)on, by, etc

τοῖς7 of 18
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ὄρεσιν8 of 18

“the mountains”

G3735

a mountain (as lifting itself above the plain)

καὶ9 of 18

“And”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἐν10 of 18

“in”

G1722

"in," at, (up-)on, by, etc

τοῖς11 of 18
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

μνήμασιν12 of 18

“the tombs”

G3418

a memorial, i.e., sepulchral monument (burial-place)

ἦν13 of 18

“he was”

G2258

i (thou, etc.) was (wast or were)

κράζων14 of 18

“crying”

G2896

properly, to "croak" (as a raven) or scream, i.e., (genitive case) to call aloud (shriek, exclaim, intreat)

καὶ15 of 18

“And”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

κατακόπτων16 of 18

“cutting”

G2629

to chop down, i.e., mangle

ἑαυτὸν17 of 18

“himself”

G1438

(him- her-, it-, them-, my-, thy-, our-, your-)self (selves), etc

λίθοις18 of 18

“with stones”

G3037

a stone (literally or figuratively)

Study Guide

Historical Context

This verse is found in the book of Mark. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Mark 5:5 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Mark 5:5 from Treasury of Scripture Knowledge

1 Kings 18:28Job 2:7-8John 8:44

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