Understanding Γερασηνός (Gerasēnos) Strong’s G1086: The Geographical Identity Behind Jesus’ Dramatic Encounter with Legion

Pronunciation Guide: geh-rah-say-NOS

Basic Definition

Strong’s G1086: Γερασηνός (Gerasēnos) refers to an inhabitant of Gerasa, an ancient city in the region of the Decapolis east of the Jordan River. This geographical designation identifies the location where Yeshua (Jesus) encountered and delivered a demon-possessed man in one of the most dramatic exorcism accounts in the Gospels. The term serves as an important marker for understanding the cultural and geographical context of this significant miracle.

Etymology and Morphology

• Part of Speech: Adjective (used as a substantive noun)
• Root Word: Γέρασα (Gerasa) – an ancient city in the Decapolis region
• Language Origin: Greek, derived from a Semitic place name
• Primary Usage: Appears in narrative sections of the Synoptic Gospels
• Function: Geographic identifier for inhabitants of Gerasa

Γερασηνός Morphology:

• Γερασηνός (nominative singular masculine) – a Gerasene man
• Γερασηνή (nominative singular feminine) – a Gerasene woman
• Γερασηνοί (nominative plural) – Gerasene people
• Γερασηνῶν (genitive plural) – of the Gerasenes (as used in the Gospel accounts)
• Γερασηνοῖς (dative plural) – to/for the Gerasenes

Origin & History

The term Γερασηνός derives from the city name Γέρασα (Gerasa), a prominent Hellenistic-Roman city located approximately 30 miles southeast of the Sea of Galilee. Gerasa was one of the cities of the Decapolis, a group of ten Greek-influenced cities that formed a cultural alliance in the region. The name itself likely has Semitic origins, possibly related to Hebrew גרש (garash), meaning “to drive out” or “to expel,” though this etymology remains debated among scholars.

Josephus mentions Gerasa in his “Jewish War” (2.18.1, 4.9.1) as a significant Greco-Roman city that had been conquered by Alexander Jannaeus in the 1st century BCE and later rebuilt under Roman influence. The city grew to prominence during the Roman period and became known for its impressive architecture, including temples, theaters, and colonnaded streets, remnants of which can still be seen today at the archaeological site of Jerash in modern Jordan. The designation Γερασηνός would have carried connotations of Gentile culture and pagan religious practices, setting an important backdrop for understanding Jesus’ ministry beyond Jewish territories.

Expanded Definitions & Translation Options

• Geographical Identification: Denoting a person from the city of Gerasa or its surrounding territory
• Cultural Designation: Identifying someone associated with Greco-Roman, non-Jewish culture of the Decapolis region
• Regional Marker: Indicating the southeastern boundary area of Jesus’ ministry beyond strictly Jewish areas

Γερασηνός Translation Options:

• “Gerasene” – Most literal translation maintaining the geographical specificity while being accessible to English readers
• “Of Gerasa” – A translation that emphasizes the connection to the specific city rather than the region
• “From the region of the Gerasenes” – Used in some translations to accommodate geographical uncertainties in the Gospel accounts
• “Gadarene” – An alternative found in some manuscripts and translations, referring to the nearby city of Gadara, which may have controlled the territory

Biblical Usage

The term Γερασηνός appears exclusively in the context of Jesus’ encounter with the demon-possessed man (or men, depending on the Gospel account) in the region east of the Sea of Galilee. This geographical identifier helps locate the famous “Legion” exorcism narrative in a specific cultural and religious context – namely, in Gentile territory where pig-keeping (forbidden to Jews) was common practice. The designation appears in all three Synoptic Gospels, though with some textual variations that have led to scholarly discussions about precise geographical location.

The varying manuscripts show different place names (Γερασηνῶν/Gerasenes, Γαδαρηνῶν/Gadarenes, or Γεργεσηνῶν/Gergesenes), which has created some debate about the exact location. However, most scholars believe the miracle took place in territory associated with Gerasa, even though the city itself was some distance from the lake. This suggests the term referred to a broader region under Gerasa’s influence rather than just the immediate vicinity of the city proper.

• “When He came to the other side into the country of the Gadarenes [Γερασηνῶν, variant reading] two demon-possessed men met Him as they were coming out of the tombs.” Matthew 8:28
• “They came to the other side of the sea, into the country of the Gerasenes [Γερασηνῶν] a man from the tombs with an unclean spirit met Him.” Mark 5:1-2
• “Then they sailed to the country of the Gerasenes [Γερασηνῶν], which is opposite Galilee.” Luke 8:26

Cultural Insights

The Γερασηνός designation carries significant cultural implications that illuminate the biblical narrative. Gerasa was part of the Decapolis, a region heavily influenced by Greek and Roman culture. The inhabitants were primarily Gentiles who followed pagan religious practices, making this encounter a crossing of significant cultural and spiritual boundaries for Yeshua. The large herd of swine mentioned in the narrative makes sense in this Gentile context, as Jews would not raise pigs due to dietary restrictions in the Torah.

The exorcism took place in a cemetery area with tombs carved into hillsides—a location that would have been considered ritually unclean for Jews. This detail emphasizes how Yeshua was willing to cross both geographical and ritual boundaries to bring healing and restoration. The demoniac living among the tombs represents the ultimate “unclean” state from a Jewish perspective—possessed by impure spirits, living in an unclean place, in Gentile territory. Yet it is precisely here that Yeshua demonstrates His power and compassion, showing that His mission extended beyond Israel to all peoples.

Archaeological excavations at Jerash (ancient Gerasa) have revealed an impressive Roman-era city with temples dedicated to Zeus and Artemis, highlighting the pagan religious environment that formed the backdrop to this powerful demonstration of Yeshua’s authority over spiritual forces. The steep slopes descending to the Sea of Galilee in this region also correspond well with the biblical account of the swine rushing down into the water, providing geographical verification of the narrative details.

Theological Significance

The appearance of Γερασηνός in the Gospels carries profound theological implications. First, it demonstrates Yeshua’s deliberate extension of His ministry beyond Jewish territories into Gentile lands, foreshadowing the eventual worldwide scope of the Gospel message. By crossing the Sea of Galilee into Gentile territory, Yeshua was symbolically breaking down the dividing wall between Jew and Gentile that Paul later describes in Ephesians 2:14.

The dramatic exorcism in Gerasene territory represents a powerful confrontation between the Kingdom of God and the forces of darkness entrenched in pagan lands. The demons themselves recognized Yeshua’s identity as “Son of the Most High God” before many humans did, acknowledging His divine authority even in Gentile regions where יהוה (Yahweh) was not worshipped. This demonstrates that Yeshua’s authority transcends cultural and geographical boundaries—He is Lord of all creation, not merely of Israel.

Furthermore, the transformation of the demoniac from a wild, isolated figure living among tombs to a rational person “sitting down, clothed and in his right mind” serves as a powerful picture of the restoration Yeshua brings to human dignity. The man’s subsequent commission to “go home to your people and report to them what great things the Lord has done for you” (Mark 5:19) establishes him as perhaps the first Gentile missionary in the Gospels, spreading news of the Messiah throughout the Decapolis region before the Great Commission was even given.

Personal Application

The Gerasene encounter reminds us that Yeshua’s power transcends all boundaries—geographical, cultural, spiritual, and personal. Just as He crossed the sea to reach one tormented soul in Gentile territory, He reaches across whatever separates us from Him to bring wholeness and restoration. No situation is too defiled, no person too far gone, no bondage too strong for His delivering power.

We can also learn from the formerly demon-possessed man’s response. After being delivered, he begged to follow Yeshua in His travels, but instead was told, “Go home to your people and report to them what great things the Lord has done for you.” Sometimes our most important ministry field is among those who have known us at our worst—they are the ones who can best witness the transforming power of the Messiah in our lives. Our testimony of deliverance may be precisely what another tormented soul needs to hear.

Related Words

• Γαδαρηνός (Gadarenos) – inhabitant of Gadara, another city of the Decapolis, appearing as a textual variant in some Gospel manuscripts (pronounced: gah-dah-ray-NOS). This term refers to a nearby city that may have controlled the territory where the exorcism took place. See G1046
• Γεργεσηνός (Gergesenos) – inhabitant of Gergesa, another proposed location for the exorcism narrative (pronounced: gehr-geh-say-NOS). This appears in some manuscript traditions and was favored by Origen who knew the local geography. See G1086
• Δεκάπολις (Dekapolis) – the “Ten Cities,” a region of ten Greek-influenced cities including Gerasa (pronounced: deh-KAP-oh-lis). This broader region formed the cultural context for the Gerasene exorcism. See G1179
• Ἑλληνιστής (Hellenistes) – a Hellenist, Greek-speaking Jew, representing the cultural fusion common in regions like the Decapolis (pronounced: hel-lay-nee-STACE). See G1675
• ἀλλογενής (allogenes) – foreigner, person of another race, emphasizing the cross-cultural dimension of ministry in regions like that of the Gerasenes (pronounced: al-lo-geh-NACE). See G241

Did You Know?

• The modern archaeological site of ancient Gerasa is today’s Jerash in Jordan, one of the best-preserved Roman provincial cities in the world. Its magnificent ruins include temples, theaters, colonnaded streets, and public squares that give us a vivid picture of the sophisticated Greco-Roman culture that formed the backdrop to the Gospel narrative. Visitors today can walk the same streets that the delivered demoniac might have walked as he proclaimed what Yeshua had done for him throughout the Decapolis.
• The textual variations between “Gerasenes,” “Gadarenes,” and “Gergesenes” in different Gospel manuscripts have puzzled scholars for centuries. Origen (3rd century CE) suggested that “Gerasenes” couldn’t be correct because Gerasa was too far from the Sea of Galilee for the story to make geographical sense. However, archaeological and geographical research has shown that the territory associated with Gerasa could have extended much closer to the lake, resolving this apparent discrepancy.
• The Gerasene demoniac’s declaration that his name was “Legion, for we are many” provides a fascinating insight into the Roman occupation of the region. A Roman legion typically consisted of about 6,000 soldiers, suggesting an overwhelming spiritual oppression. The fact that this confrontation happened in gentile territory with a name alluding to Roman military power may represent a spiritual challenge to the dominant political force of the day, foreshadowing how the Kingdom of God would eventually overcome the Roman Empire not through violence but through spiritual transformation.

Remember This

Γερασηνός reminds us that Yeshua’s mission has always transcended boundaries—He crossed stormy waters to reach one tormented soul in foreign territory, demonstrating that no one is beyond the reach of His restoring power and compassionate love.