Gadarenes, Gerasenes, and Gergesenes: Ancient and Medieval Debates surrounding the Location of the Swine Miracle
The manuscript evidence regarding the location of the swine miracle (Matthew 8:28–34; Mark 5:1–20; Luke 8:26–39) is inconsistent, with “the land of the Gerasenes,” that of “the Gadarenes,” and that of “the Gergesenes” being the most common locations given. Analysis of the manuscript evidence and of...
| Subtitles: | Abweichender Titel:The Demoniacs in the Gospel of Matthew |
|---|---|
| Main Author: | |
| Format: | Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2019
|
| In: |
Annali di storia dell'esegesi
Year: 2019, Volume: 36, Issue: 2, Pages: 343-357 |
| Standardized Subjects / Keyword chains: | B
Mark
/ Localization
/ Patristics
/ History 500-1500
|
| IxTheo Classification: | HC New Testament KAB Church history 30-500; early Christianity KAC Church history 500-1500; Middle Ages NBH Angelology; demonology |
| Further subjects: | B
Bible . Gospels; Criticism, Narrative
B Demonology, Biblical B Gerasa B Bible . Gospels; Criticism, interpretation B Healing of the Gerasene demoniac B Manuscript variants B Gergesa B Gadara B Healing of the Gerasene demoniac (Miracle) |
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| 520 | |a The manuscript evidence regarding the location of the swine miracle (Matthew 8:28–34; Mark 5:1–20; Luke 8:26–39) is inconsistent, with “the land of the Gerasenes,” that of “the Gadarenes,” and that of “the Gergesenes” being the most common locations given. Analysis of the manuscript evidence and of later ancient and medieval discussions of the pericope show that “Gerasenes” was the dominant variant in the Latin-speaking West, while “Gadarenes” and “Gergesenes” pervaded the Greek-speaking East. Contemporary scholars were not the first to notice the discrepancies in the manuscripts; some of the ancient and medieval discussions of the pericope also mentioned the variants. These discussions can be grouped into three cat- egories: Origen and his followers, who argued for Gergesa as the true location; Bede and his copiers, who noted Gergesa as a possibility but did not challenge “the land of the Gerasenes” that was dominant in their texts; and those who tried to harmonize the variants, including Titus of Bostra, Epiphanius, and Philagathus of Cerami. | ||
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