Exegesis:

katoikēsin (only here in the N.T.) ‘dwelling,’ ‘residence,’ ‘home’: ‘who made his home…,’ ‘who lived….’

en tois mnēmasin ‘among the tombs’: these would probably be caverns, natural and artificial, in the rocks.

mnēma (5.5; 15.46; 16.2) ‘tomb,’ ‘grave.’

halusei (only in these two verses in Mark) ‘with a chain,’ ‘with a bond.’

kai oude halusei ouketi oudeis (notice the repetition of negatives) ‘and not even with a chain (could) any one any longer (bind him).’

dēsai (cf. 3.27) ‘bind,’ ‘restrict,’ ‘confine,’ ‘keep prisoner.’

dia to auton … dedesthai kai diespasthai … kai … suntetriphthai ‘because he … had been bound, and (the chains) had been shattered … and (the fetters) … had been smashed’: the three verbal infinitives, all perfect passives, are governed by the preposition dia ‘on account of,’ ‘because.’ As Burton points out, this clause presents the evidence for the preceding statement (that the man no longer could be bound) rather than the cause.

diaspaō (only here in Mark) ‘tear apart,’ ‘shatter.’

suntribō (14.3) ‘crush,’ ‘smash,’ ‘break.’

It is to be noticed that the perfect infinitive dedesthai describes an action in the past whose result no longer existed at the time of speaking, but had ceased at an undefined point in the past: ‘he had been bound.’

pedais (only here in Mark) ‘with fetters,’ ‘with shackles.’

kai oudeis ischuen auton damasai ‘and no one was strong enough to subdue him’: a summary statement of the whole detailed description of the demoniac’s superhuman strength.

ischuō (cf. 2.17) ‘to be strong,’ ‘to be able’; Field (against Revised Standard Version) contends for the weakened sense ‘was able,’ ‘could.’ The use of edunato ‘could’ in the previous verse, however, would seem to require for ischuen the meaning Revised Standard Version gives it.

damazō (only here in Mark) ‘subdue’; of animals, ‘tame.’

Translation:

Lived among the tombs is equivalent to ‘had his home among the tombs’ or ‘continually stayed among the tombs.’

It should be noted that in the Revised Standard Version text verses 2-4 are punctuated as one sentence. Because of the complex nature of the clauses, involving as they do several shifts in subject expressions, it is necessary in many languages to break these up into several complete sentences, depending upon the syntactic requirements of the receptor language into which one is translating.

Chains are known as ‘iron ropes’ in some areas (Central Tarahumara, South Bolivian Quechua), and in the second part of verse 3 may be incorporated as follows: ‘no one could tie him up any more, not even when they used iron ropes.’ In some instances no one could is more naturally rendered as ‘people could not.’

Fetters were used to bind the legs and feet and the chains were used to bind the hands and arms. Where a specific word for fetters is not known, it is possible to translate this passage as ‘put chains on his hands and feet’ (Tetelcingo Nahuatl, Central Tarahumara); Toraja-Sa’dan has ‘block in which the feet are put.’

The chains he wrenched apart refers to the violent action of his arms in breaking the chains and the fetters he broke may refer to his smashing of the fetters by stones or slamming them against rocks or on the ground, translated in some instances as ‘he pulled in two the chains around his arms and he smashed into pieces the iron that was fastened on his legs’

Had the strength to is in some languages equivalent to ‘was strong enough to’ or ‘was able to.’

Subdue may be translated either as a reference to taming wild animals, e.g. ‘to teach him to drink’ (Shilluk), or to controlling possessed persons, e.g. ‘to keep him quiet’ (Tzotzil).

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on the Gospel of Mark. (UBS Handbook Series). New York: UBS, 1961. For this and other handbooks for translators see here .