The Fallible Study Bible

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Mark5:21–43

The Healing Touch of Jesus

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Mark 5:21–43 — The Healing Touch of Jesus. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

21

When Jesus had again crossed by boat to the other side, a large crowd gathered around Him beside the sea.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai tou Iēsou diaperasantos palin en tō ploiō eis to peran polys ochlos synēchthē ep’ auton kai ēn para tēn thalassan

Word by word21 · parsed
ΚαὶKaiWhenG2532
√ καί — and, also, even, so then, too, etcConjunction
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἸησοῦIēsouJesusG2424
√ Ἰησοῦς — Jesus (iNounGenitive Masculine Singular
διαπεράσαντοςdiaperasantoshad again crossedG1276
√ διαπεράω — to cross entirelyVerbAorist Participle ActiveGenitive Masculine Singular
diaperaō: to cross entirely A verb of completed passage across. Mark has just carried Jesus over the lake into Gentile Decapolis and back; the crossing is the hinge between the Gerasene demoniac and these two Jewish households, and JFB dates it to the evening return the crowd was waiting for.
πάλινpalin. . .G3825
√ πάλιν — (adverbially) anew, iAdverb
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
πλοίῳploiōboatG4143
√ πλοῖον — a sailer, iNounDative Neuter Singular
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
πέρανperanother sideG4008
√ πέραν — through (as adverb or preposition), iAdverb
πολὺςpolysa largeG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Masculine Singular
ὄχλοςochloscrowdG3793
√ ὄχλος — a throng (as borne along)NounNominative Masculine Singular
ochlos: a throng, as borne along Strong's own gloss carries the image of a mass in motion. The ὄχλος is a character in this unit: it gathers (v. 21), follows and compresses (v. 24), hides the woman (v. 27), and becomes the disciples' argument against Jesus' question (v. 31).
συνήχθηsynēchthēgatheredG4863
√ συνάγω — to lead together, iVerbAorist Indicative Passive3rd Person Singular
synagō: to lead together The passive of the verb from which συναγωγή is formed. Within one verse of a crowd being "synagogued" upon Him, the ruler of an actual synagogue arrives and falls at His feet.
ἐπ’ep’aroundG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
αὐτόνautonHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἦνēnG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
παρὰparabesideG3844
√ παρά — properly, nearPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
θάλασσανthalassanseaG2281
√ θάλασσα — the sea (genitive case or specially)NounAccusative Feminine Singular
thalassa: the sea Mark's shoreline, the seam between the Decapolis side and Capernaum.
22

A synagogue leader named Jairus arrived, and seeing Jesus, he fell at His feet

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Greek — tap a word ↓

kai heis tōn archisynagōgōn onomati Iairos erchetai kai idōn auton piptei pros autou tous podas

Word by word15 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἷςheisAG1520
√ εἷς — oneAdjectiveNominative Masculine Singular
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ἀρχισυναγώγωνarchisynagōgōnsynagogue leaderG752
√ ἀρχισυνάγωγος — director of the synagogue servicesNounGenitive Masculine Plural
archisynagōgos: director of the synagogue services A rare title (nine verses in the Greek canon). Cambridge adds that such a ruler held the power of excommunication, which sharpens the scene: the man who could exclude from the assembly prostrates himself in the street, and the woman whom the law excluded reaches for the same garment on the same road.
ὀνόματιonomatinamedG3686
√ ὄνομα — a "name" (literally or figuratively) (authority, character)NounDative Neuter Singular
ἸάϊροςIairosJairusG2383
√ Ἰάειρος — Jairus (iNounNominative Masculine Singular
Iaeiros: Jairus Two verses in the whole Greek canon (here and Luke 8:41), which is why the Verifier can make the synoptic link a verbal one. Ellicott traces the name to the Jair of Judges 10:3 and Numbers 32:41; Gill reports Jerome's sense "enlightening."
ἔρχεταιerchetaiarrivedG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Indicative Middle or Passive3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰδὼνidōnseeingG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Singular
αὐτὸνauton[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
πίπτειpipteihe fellG4098
√ πίπτω — to fall (literally or figuratively)VerbPresent Indicative Active3rd Person Singular
piptō: to fall He falls πρὸς τοὺς πόδας, toward the feet. Matthew's parallel says he worshipped; Gill is careful to hold open both readings, civil homage or adoration, since a synagogue ruler need not yet have confessed deity.
πρὸςprosatG4314
√ πρός — a preposition of directionPreposition
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
πόδαςpodasfeetG4228
√ πούς — a "foot" (figuratively or literally)NounAccusative Masculine Plural
23

and pleaded with Him urgently, “My little daughter is near death. Please come and place Your hands on her, so that she will be healed and live.”

Berean Standard Bible · CC0

Greek — tap a word ↓

kai parakalei auton polla legōn hoti mou To thygatrion echei eschatōs hina elthōn epithēs tas cheiras autē hina sōthē kai zēsē

Word by word21 · parsed
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
παρακαλεῖparakaleipleaded withG3870
√ παρακαλέω — to call near, iVerbPresent Indicative Active3rd Person Singular
αὐτὸνautonHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
πολλὰpollaurgentlyG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Neuter Plural
λέγωνlegōnG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
ΤὸToG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
θυγάτριόνthygatrionlittle daughterG2365
√ θυγάτριον — a daughterlingNounNominative Neuter Singular
thygatrion: a daughterling The diminutive is the father's word, and it is tenderness under pressure. Jesus will answer it in kind at v. 41 with κοράσιον, little girl, and will give the other sufferer the full word θυγάτηρ, daughter, at v. 34.
ἔχειecheiisG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Indicative Active3rd Person Singular
ἐσχάτωςeschatōsnear deathG2079
√ ἐσχάτως — finally, iAdverb
eschatōs: finally, at the last The adverb of the extremity. Matthew's parallel has the father say she has already died and Luke says she lay dying; Cambridge resolves this by the sands of life ebbing out so fast that the father could speak either way in one breath.
ἵναhina[Please]G2443
√ ἵνα — compare G3588 (ὁ))Conjunction
ἐλθὼνelthōncomeG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Participle ActiveNominative Masculine Singular
ἐπιθῇςepithēs[and] placeG2007
√ ἐπιτίθημι — to impose (in a friendly or hostile sense)VerbAorist Subjunctive Active2nd Person Singular
epitithēmi: to impose, lay upon He asks for the laying on of hands, the one channel of blessing he can imagine. Gill notes he seemed to think Christ's presence and the imposition of hands were necessary; Pulpit contrasts the centurion, who had reached the higher faith of Speak the word only.
τὰςtas[Your]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
χεῖραςcheirashandsG5495
√ χείρ — the hand (literally or figuratively (power)NounAccusative Feminine Plural
αὐτῇautēon herG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
ἵναhinaso thatG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
σωθῇsōthēshe will be healedG4982
√ σώζω — to save, iVerbAorist Subjunctive Passive3rd Person Singular
sōzō: to save, make whole The pivot word of the unit, used by Jairus here, by the woman in v. 28, and by Jesus in v. 34.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ζήσῃzēsēliveG2198
√ ζάω — to live (literally or figuratively)VerbAorist Subjunctive Active3rd Person Singular
zaō: to live Paired with σωθῇ as result, and the pairing will be honoured literally: at v. 42 the child rises and walks.
24

So Jesus went with him, and a large crowd followed and pressed around Him.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai apēlthen met’ autou kai polys ochlos ēkolouthei autō kai synethlibon auton

Word by word12 · parsed
ΚαὶKaiSoG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπῆλθενapēlthen[Jesus] wentG565
√ ἀπέρχομαι — to go off (iVerbAorist Indicative Active3rd Person Singular
μετ’met’withG3326
√ μετά — properly, denoting accompanimentPreposition
αὐτοῦautouhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πολύςpolysa largeG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Masculine Singular
ὄχλοςochloscrowdG3793
√ ὄχλος — a throng (as borne along)NounNominative Masculine Singular
ἠκολούθειēkoloutheifollowedG190
√ ἀκολουθέω — properly, to be in the same way with, iVerbImperfect Indicative Active3rd Person Singular
akoloutheō: to be in the same way with Mark's discipleship verb, used here of a crowd that follows without touching. The whole point of v. 30 to v. 34 is that proximity is not contact.
αὐτῷautōG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
συνέθλιβονsynethlibonpressed aroundG4918
√ συνθλίβω — to compress, iVerbImperfect Indicative Active3rd Person Plural
synthlibō: to compress A rare verb, confined to this chapter (v. 24 and v. 31). It supplies the physical setting for the one deliberate touch, and Cambridge and Augustine's tag in the Cambridge note at v. 30, Caro premit, fides tangit, turn the rarity into the theology of the scene.
αὐτόνautonHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
25

And a woman was there who had suffered from bleeding for twelve years.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai gynē ousa en rhysei haimatos dōdeka etē

Word by word8 · parsed
ΚαὶKaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
γυνὴgynēa woman [was there]G1135
√ γυνή — a womanNounNominative Feminine Singular
οὖσαousawho had sufferedG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Participle ActiveNominative Feminine Singular
eimi: to be (present participle) The participle keeps her condition live. Maclaren reads the whole insertion as Mark's way of showing a power unhurried enough to stop on such an errand.
ἐνenvvvG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ῥύσειrhyseivvvG4511
√ ῥύσις — a flux (of blood)NounDative Feminine Singular
rhysis: a flux of blood The word that puts her under Leviticus 15:19 to 30. Cambridge names the statute and adds that the malady unfitted her for all the relationships of life and was popularly blamed on sin; Gill says the disease was in itself an uncleanness. That legal frame, not mere illness, is why she comes from behind and why she trembles at v. 33.
αἵματοςhaimatosfrom bleedingG129
√ αἷμα — blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ)NounGenitive Neuter Singular
δώδεκαdōdekafor twelveG1427
√ δώδεκα — two and ten, iAdjectiveAccusative Neuter Plural
dōdeka: twelve Twelve years of flowing blood here, twelve years of life at v. 42. Mark reports both numbers and reports the girl's at the end, where it lands on the reader as a match.
ἔτηetēyearsG2094
√ ἔτος — a yearNounAccusative Neuter Plural
26

She had borne much agony under the care of many physicians and had spent all she had, but to no avail. Instead, her condition had only grown worse.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai pathousa polla hypo pollōn iatrōn kai dapanēsasa ta panta par’ autēs kai mēden ōphelētheisa alla mallon elthousa eis to cheiron

Word by word21 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
παθοῦσαpathousaShe had borneG3958
√ πάσχω — to experience a sensation or impression (usually painful)VerbAorist Participle ActiveNominative Feminine Singular
paschō: to experience a sensation, usually painful The verb from which Christian usage takes the Passion. Twelve years of it stand behind one reach of a hand.
πολλὰpollamuch {agony}G4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Neuter Plural
ὑπὸhypounder the care ofG5259
√ ὑπό — under, iPreposition
πολλῶνpollōnmanyG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveGenitive Masculine Plural
ἰατρῶνiatrōnphysiciansG2395
√ ἰατρός — a physicianNounGenitive Masculine Plural
iatros: a physician Gill catalogues the Talmudic prescriptions for such a flux from Lightfoot (gum of Alexandria, alum, saffron, Persian onions, cummin, fenugreek in wine), which is why Pulpit finds Mark's verdict entirely credible. The verse is a plain statement that the available medicine failed.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
δαπανήσασαdapanēsasahad spentG1159
√ δαπανάω — to expend, iVerbAorist Participle ActiveNominative Feminine Singular
dapanaō: to expend She is not only unclean but destitute, which is why she cannot pay for access and must take it from behind.
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
πάνταpantaallG3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Neuter Plural
παρ’par’vvvG3844
√ παρά — properly, nearPreposition
αὐτῆςautēsshe hadG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Feminine 3rd Person Singular
καὶkaibutG2532
√ καί — and, also, even, so then, too, etcConjunction
μηδὲνmēdento noG3367
√ μηδείς — not even one (man, woman, thing)AdjectiveAccusative Neuter Singular
ὠφεληθεῖσαōphelētheisaavailG5623
√ ὠφελέω — to be useful, iVerbAorist Participle PassiveNominative Feminine Singular
ἀλλὰallavvvG235
√ ἀλλά — properly, other things, iConjunction
μᾶλλονmallonInsteadG3123
√ μᾶλλον — (adverbially) more (in a greater degree)) or ratherAdverb
ἐλθοῦσαelthousa[her condition] had only grownG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Participle ActiveNominative Feminine Singular
εἰςeisvvvG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὸtovvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
χεῖρονcheironworseG5501
√ χείρων — from an obsolete equivalent (of uncertain derivation)AdjectiveAccusative Neuter SingularComparative
cheirōn: worse The last word of the clause, and the low point of the narrative arc: from many physicians, to nothing, to worse, to one touch.
27

When the woman heard about Jesus, she came up through the crowd behind Him and touched His cloak.

Berean Standard Bible · CC0

Greek — tap a word ↓

akousasa ta peri tou Iēsou elthousa en tō ochlō opisthen hēpsato autou tou himatiou

Word by word14 · parsed
ἀκούσασαakousasaWhen [the woman] heardG191
√ ἀκούω — to hear (in various senses)VerbAorist Participle ActiveNominative Feminine Singular
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Plural
περὶperiaboutG4012
√ περί — properly, through (all over), iPreposition
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἸησοῦIēsouJesusG2424
√ Ἰησοῦς — Jesus (iNounGenitive Masculine Singular
ἐλθοῦσαelthousashe came upG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Participle ActiveNominative Feminine Singular
ἐνenthroughG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ὄχλῳochlōcrowdG3793
√ ὄχλος — a throng (as borne along)NounDative Masculine Singular
ὄπισθενopisthenbehind [Him]G3693
√ ὄπισθεν — from G3700 (ὀπτάνομαι)) with enclitic of sourceAdverb
opisthen: from behind The approach of someone who has no legal right to a front approach. Everything about her method, from behind, in the crowd, in silence, is the method of a person under exclusion.
ἥψατοhēpsato[and] touchedG680
√ ἅπτομαι — properly, to attach oneself to, iVerbAorist Indicative Middle3rd Person Singular
haptomai: to attach oneself to The unit's second pivot verb (33 verses in the Greek canon), and the one Jesus repeats as a question at v. 30. Mark uses it three times in five verses: her act, His question, the disciples' incredulity. The theological weight sits in the middle voice: she fastens herself to Him.
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
ἱματίουhimatioucloakG2440
√ ἱμάτιον — a dress (inner or outer)NounGenitive Neuter Singular
himation: a dress, inner or outer The garment, not the fringe. What she reaches is the nearest thing to Him she can reach without asking.
28

For she kept saying, “If only I touch His garments, I will be healed.”

Berean Standard Bible · CC0

Greek — tap a word ↓

gar elegen hoti Ean hapsōmai kan autou tōn himatiōn sōthēsomai

Word by word10 · parsed
γὰρgarForG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ἔλεγενelegenshe kept sayingG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Singular
epō, legō: to speak, say (imperfect) Repeated speech to herself. Matthew's parallel says she said it within herself, and Henry builds on exactly this that as secret acts of sin, so secret acts of faith, are known to the Lord Jesus.
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἘὰνEanIf onlyG1437
√ ἐάν — a conditional particleConjunction
ἅψωμαιhapsōmaiI touchG680
√ ἅπτομαι — properly, to attach oneself to, iVerbAorist Subjunctive Middle1st Person Singular
haptomai: to attach oneself to (aorist subjunctive middle) Her own plan, in her own mouth, using the verb the narrative will use of the deed and Jesus of the question.
κἂνkan. . .G2579
√ κἄν — and (or even) ifAdverb
kan: and if, even if The particle of minimum.
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Plural
ἱματίωνhimatiōngarmentsG2440
√ ἱμάτιον — a dress (inner or outer)NounGenitive Neuter Plural
σωθήσομαιsōthēsomaiI will be healedG4982
√ σώζω — to save, iVerbFuture Indicative Passive1st Person Singular
sōzō: to save, make whole The word she chooses for what she expects. Maclaren's whole reading of the scene turns on the gap between her theory of contact and the truth Jesus gives her at v. 34, that it was her faith and not her hand.
29

Immediately her bleeding stopped, and she sensed in her body that she was healed of her affliction.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai euthys autēs hē pēgē tou haimatos exēranthē kai egnō tō sōmati hoti iatai apo tēs mastigos

Word by word17 · parsed
καὶkaivvvG2532
√ καί — and, also, even, so then, too, etcConjunction
εὐθὺςeuthysImmediatelyG2112
√ εὐθέως — directly, iAdverb
αὐτῆςautēsherG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Feminine 3rd Person Singular
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
πηγὴpēgēvvvG4077
√ πηγή — a fount (literally or figuratively), iNounNominative Feminine Singular
pēgē: a fount, spring The source, not the symptom. Gill documents from the Jerusalem Talmud that drying up of the fountain was the technical description of a woman's return to cleanness, so the verse says in legal language that the twelve years are over.
τοῦtouvvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
αἵματοςhaimatosbleedingG129
√ αἷμα — blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ)NounGenitive Neuter Singular
ἐξηράνθηexēranthēstoppedG3583
√ ξηραίνω — to desiccateVerbAorist Indicative Passive3rd Person Singular
xērainō: to desiccate (aorist passive) A passive that names no agent inside the verse. The agent is named three verses later, from the other side: power going out from Him.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔγνωegnōshe sensedG1097
√ γινώσκω — to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)VerbAorist Indicative Active3rd Person Singular
τῷtōin [her]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
σώματιsōmatibodyG4983
√ σῶμα — the body (as a sound whole), used in a very wide application, literally or figurativelyNounDative Neuter Singular
ὅτιhotithatG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἴαταιiataishe was healedG2390
√ ἰάομαι — to cure (literally or figuratively)VerbPerfect Indicative Middle or Passive3rd Person Singular
iaomai: to cure (perfect) The perfect of standing result. Mark uses a different verb here from the σωθήσομαι she used at v. 28 and the σέσωκέν Jesus uses at v. 34: her own body reports a cure, and Jesus will supply the larger word for it.
ἀπὸapoofG575
√ ἀπό — "off," iPreposition
τῆςtēs[her]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
μάστιγοςmastigosafflictionG3148
√ μάστιξ — a whip (literally, the Roman flagellum for criminalsNounGenitive Feminine Singular
mastix: a whip, scourge A word of violence for a chronic illness, used twice in this unit (v. 29 and v. 34). Benson takes it as chastisement; Hebrews 12:6 uses the cognate verb of a Father's scourging of sons, which is the canonical resonance Gill reaches for. What Jesus does at v. 34 is release her from the scourge, not merely the symptom.
30

At once Jesus was aware that power had gone out from Him. Turning to the crowd, He asked, “Who touched My garments?”

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Greek — tap a word ↓

Kai euthys ho Iēsous epignous en heautō tēn dynamin exelthousan ex autou epistrapheis en tō ochlō elegen Tis hēpsato mou tōn himatiōn

Word by word22 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εὐθὺςeuthysAt onceG2112
√ εὐθέως — directly, iAdverb
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἐπιγνοὺςepignouswas awareG1921
√ ἐπιγινώσκω — to know upon some mark, iVerbAorist Participle ActiveNominative Masculine Singular
epiginōskō: to know upon some mark A verb of recognition rather than of discovery. Poole, who refuses speculation elsewhere in this chapter, says plainly that as to His divine nature He could not be presumed ignorant, and that the question served the knowledge of the hearers. Gill argues the same and adds the pastoral motive, the strengthening of Jairus who stood beside Him.
ἐνen. . .G1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἑαυτῷheautō. . .G1438
√ ἑαυτοῦ — him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etcReflexive PronounDative Masculine 3rd Person Singular
τὴνtēn[that]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
δύναμινdynaminpowerG1411
√ δύναμις — force (literally or figuratively)NounAccusative Feminine Singular
dynamis: force, power The unit's third pivot word after σῴζω and ἅπτομαι. Ellicott's note on the old medical sense of virtue is the key to the English versions; Gill's image is that the emanation no more lessens Christ than the sun is lessened by its light, with the difference that the sun shines by necessity of nature and Christ wills each going forth.
ἐξελθοῦσανexelthousanhad goneG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Participle ActiveAccusative Feminine Singular
exerchomai: to issue, go out A participle of motion outward from Him. This is the grammatical heart of the reversal the whole unit turns on: under the purity law, contact moves defilement inward; here Mark reports movement outward.
ἐξexout fromG1537
√ ἐκ — literal or figurativePreposition
αὐτοῦautouHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
ἐπιστραφεὶςepistrapheisTurningG1994
√ ἐπιστρέφω — to revert (literally, figuratively or morally)VerbAorist Participle PassiveNominative Masculine Singular
ἐνentoG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ὄχλῳochlōcrowdG3793
√ ὄχλος — a throng (as borne along)NounDative Masculine Singular
ἔλεγενelegenHe askedG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Singular
ΤίςTisWhoG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Masculine Singular
ἥψατοhēpsatotouchedG680
√ ἅπτομαι — properly, to attach oneself to, iVerbAorist Indicative Middle3rd Person Singular
haptomai: to attach oneself to Jesus repeats her verb back at the crowd. Cambridge condenses the distinction with Augustine, Caro premit, fides tangit, and the line Many throng Him, but only one touches Him.
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Plural
ἱματίωνhimatiōngarmentsG2440
√ ἱμάτιον — a dress (inner or outer)NounGenitive Neuter Plural
31

His disciples answered, “You can see the crowd pressing in on You, and yet You ask, ‘Who touched Me?’”

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Greek — tap a word ↓

Kai autou hoi mathētai elegon autō Blepeis ton ochlon synthlibonta se kai legeis Tis hēpsato mou

Word by word16 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
μαθηταὶmathētaidisciplesG3101
√ μαθητής — a learner, iNounNominative Masculine Plural
ἔλεγονelegonansweredG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Plural
αὐτῷautōG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ΒλέπειςBlepeisYou can seeG991
√ βλέπω — to look at (literally or figuratively)VerbPresent Indicative Active2nd Person Singular
blepō: to look at The disciples appeal to sight against Jesus' claim of recognition (ἐπιγνούς, v. 30). Pulpit sets the two ways of knowing side by side: Christ sees the invisible grace, man only its effects.
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ὄχλονochloncrowdG3793
√ ὄχλος — a throng (as borne along)NounAccusative Masculine Singular
συνθλίβοντάsynthlibontapressing in onG4918
√ συνθλίβω — to compress, iVerbPresent Participle ActiveAccusative Masculine Singular
synthlibō: to compress The rare verb repeated from v. 24. Mark has planted it precisely so this objection can be made and answered.
σεseYouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
καὶkaiand yetG2532
√ καί — and, also, even, so then, too, etcConjunction
λέγειςlegeisYou askG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active2nd Person Singular
ΤίςTisWhoG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Masculine Singular
ἥψατοhēpsatotouchedG680
√ ἅπτομαι — properly, to attach oneself to, iVerbAorist Indicative Middle3rd Person Singular
haptomai: to attach oneself to The unit's third use of her verb, now in the disciples' mouths as incredulity. JFB's comment is the sharpest reading of the difference: the crowd was carried along, one person reached deliberately.
μουmouMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
32

But He kept looking around to see who had done this.

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Greek — tap a word ↓

Kai perieblepeto idein tēn poiēsasan touto

Word by word6 · parsed
ΚαὶKaiButG2532
√ καί — and, also, even, so then, too, etcConjunction
περιεβλέπετοperieblepetoHe kept looking aroundG4017
√ περιβλέπω — to look all aroundVerbImperfect Indicative Middle3rd Person Singular
periblepō: to look all around Maclaren gathers Mark's records of the looks of Jesus (anger at 3:5, love at 10:21, the sweep of the temple at 11:11) and puts this one first among the welcoming looks. The imperfect makes the search public and slow, which is exactly what it cost her.
ἰδεῖνideinto seeG3708
√ ὁράω — by extension, to attend toVerbAorist Infinitive Active
τὴνtēnwhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ποιήσασανpoiēsasanhad doneG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Participle ActiveAccusative Feminine Singular
poieō: to make or do (feminine participle) The feminine ending is the quiet evidence in the Greek that the question of v. 30 was never a request for information.
τοῦτοtoutothisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Singular
33

Then the woman, knowing what had happened to her, came and fell down before Him trembling in fear, and she told Him the whole truth.

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Greek — tap a word ↓

de hē gynē eiduia ho gegonen autē ēlthen kai prosepesen autō kai tremousa phobētheisa kai eipen autō tēn pasan alētheian

Word by word20 · parsed
δὲdeThenG1161
√ δέ — but, and, etcConjunction
ἡhētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
γυνὴgynēwomanG1135
√ γυνή — a womanNounNominative Feminine Singular
εἰδυῖαeiduiaknowingG1492
√ εἴδω — used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3708 (ὁράω)VerbPerfect Participle ActiveNominative Feminine Singular
eidō: to know, perceive (perfect participle) Her knowledge and His recognition (ἐπιγνούς, v. 30) are now the same fact approached from two sides, and the meeting of the two is this verse.
ὃhowhatG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounNominative Neuter Singular
γέγονενgegonenhad happenedG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbPerfect Indicative Active3rd Person Singular
αὐτῇautēto herG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
ἦλθενēlthencameG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Indicative Active3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
προσέπεσενprosepesenfell down beforeG4363
√ προσπίπτω — to fall towards, iVerbAorist Indicative Active3rd Person Singular
prospiptō: to fall toward The posture of a suppliant, taken after the gift rather than before it. What she offers here is not a petition but a testimony.
αὐτῷautōHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
τρέμουσαtremousatremblingG5141
√ τρέμω — to "tremble" or fearVerbPresent Participle ActiveNominative Feminine Singular
φοβηθεῖσαphobētheisain fearG5399
√ φοβέω — to frighten, iVerbAorist Participle PassiveNominative Feminine Singular
phobeō: to frighten (aorist passive) The fear is legal before it is devotional. Cambridge cites Leviticus 15:19, the touch causing defilement until evening; Gill cites Leviticus 15:25 and names the risk of appearing in public. Read that way, the public confession Jesus requires is also a public settling of her standing under the law.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipenshe toldG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτῷautōHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
πᾶσανpasanwholeG3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Feminine Singular
ἀλήθειανalētheiantruthG225
√ ἀλήθεια — truthNounAccusative Feminine Singular
alētheia: truth Henry fixes on this word, that the woman told all the truth, and joins to it his claim that it is the will of Christ that his people should be comforted. Pulpit presses the same word further: it is not enough to believe with the heart, and with the mouth confession must be made.
34

“Daughter,” said Jesus, “your faith has healed you. Go in peace and be free of your affliction.”

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Greek — tap a word ↓

Thygatēr de Ho eipen autē sou hē pistis sesōken se hypage eis eirēnēn kai isthi hygiēs apo sou tēs mastigos

Word by word20 · parsed
ΘυγάτηρThygatērDaughterG2364
√ θυγάτηρ — a female child, or (by Hebraism) descendant (or inhabitant)NounNominative Feminine Singular
thygatēr: a daughter One word, and it reverses a status. The woman Leviticus 15 kept from the assembly is addressed by the family name in front of the crowd that heard her confession, and Cambridge's observation that this address is unique to her is the sharpest sourced fact in the verse.
δὲdeG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
εἶπενeipensaid [Jesus]G2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτῇautēG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
σουsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
πίστιςpistisfaithG4102
√ πίστις — persuasion, iNounNominative Feminine Singular
pistis: persuasion, faith Maclaren's whole reading hangs here: her theory located the power in the garment, and Jesus corrects it without withdrawing the gift, since it was her faith and not her hand that procured the blessing. The correction is gentle and it is still a correction.
σέσωκένsesōkenhas healedG4982
√ σώζω — to save, iVerbPerfect Indicative Active3rd Person Singular
sōzō: to save (perfect) The perfect completes the thread begun by Jairus at v. 23 (ἵνα σωθῇ) and continued by the woman at v. 28 (σωθήσομαι). Three speakers, one verb, and the third use is the authoritative one.
σεseyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
ὕπαγεhypageGoG5217
√ ὑπάγω — to lead (oneself) under, iVerbPresent Imperative Active2nd Person Singular
εἰςeisinG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
εἰρήνηνeirēnēnpeaceG1515
√ εἰρήνη — peace (literally or figuratively)NounAccusative Feminine Singular
eirēnē: peace With εἰς, a place to go rather than a manner of going. JFB's line on this is that the dismissal comes from the lips of Him who is our Peace.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἴσθιisthibeG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Imperative Active2nd Person Singular
ὑγιὴςhygiēsfreeG5199
√ ὑγιής — healthy, iAdjectiveNominative Feminine Singular
ἀπὸapoofG575
√ ἀπό — "off," iPreposition
σουsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
μάστιγόςmastigosafflictionG3148
√ μάστιξ — a whip (literally, the Roman flagellum for criminalsNounGenitive Feminine Singular
mastix: a whip, scourge The word returns from v. 29, and now it is Jesus who uses it. He does not soften her description of what she suffered; He ends it.
35

While He was still speaking, messengers from the house of Jairus arrived and said, “Your daughter is dead; why bother the Teacher anymore?”

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Greek — tap a word ↓

Eti autou lalountos apo tou archisynagōgou erchontai legontes hoti sou Hē thygatēr apethanen ti skylleis ton didaskalon eti

Word by word18 · parsed
ἜτιEtivvvG2089
√ ἔτι — "yet," still (of time or degree)Adverb
αὐτοῦautouvvvG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
λαλοῦντοςlalountosWhile He was still speakingG2980
√ λαλέω — to talk, iVerbPresent Participle ActiveGenitive Masculine Singular
laleō: to talk, speak Genitive absolute, the second in the unit. Mark's timing is exact: the delay that killed the child was the healing of the woman, and the news of the death interrupts the word that named her faith.
ἀπὸapo[ messengers ] fromG575
√ ἀπό — "off," iPreposition
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀρχισυναγώγουarchisynagōgou[the house of Jairus]G752
√ ἀρχισυνάγωγος — director of the synagogue servicesNounGenitive Masculine Singular
ἔρχονταιerchontaiarrivedG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Indicative Middle or Passive3rd Person Plural
λέγοντεςlegontes[and] saidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
σουsouYourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ἩHēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
θυγάτηρthygatērdaughterG2364
√ θυγάτηρ — a female child, or (by Hebraism) descendant (or inhabitant)NounNominative Feminine Singular
ἀπέθανενapethanenis deadG599
√ ἀποθνήσκω — to die off (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
apothnēskō: to die off The aorist that closes the case in the messengers' minds. The Verifier's link to Matthew 9:24 runs through this verb together with καθεύδω, which is exactly the pair Jesus will set against each other at v. 39.
τίtiwhyG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
σκύλλειςskylleisbotherG4660
√ σκύλλω — to flay, iVerbPresent Indicative Active2nd Person Singular
skyllō: to flay, then to worry A rare and violent word for a polite suggestion. Maclaren reads the message as harsh and bald and notices that the speaker was thinking more of being polite to Jesus than of the father's stricken heart.
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
διδάσκαλονdidaskalonTeacherG1320
√ διδάσκαλος — an instructor (genitive case or specially)NounAccusative Masculine Singular
didaskalos: an instructor The limit of their christology, stated in a title.
ἔτιetianymoreG2089
√ ἔτι — "yet," still (of time or degree)Adverb
36

But Jesus overheard their conversation and said to Jairus, “Do not be afraid; just believe.”

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Greek — tap a word ↓

de Ho Iēsous parakousas ton logon laloumenon legei tō archisynagōgō Mē phobou monon pisteue

Word by word14 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
παρακούσαςparakousasoverheardG3878
√ παρακούω — to mishear, iVerbAorist Participle ActiveNominative Masculine Singular
parakouō: to mishear, to refuse to hear Two verses in the whole Greek canon, this one and Matthew 18:17, which is why the Verifier can register the pair and why Pulpit's argument from that single parallel carries weight. The rare word is also a textual decision: Cambridge calls overheard perhaps the better reading.
τὸνtonvvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
λόγονlogonvvvG3056
√ λόγος — something said (including the thought)NounAccusative Masculine Singular
λαλούμενονlaloumenontheir conversationG2980
√ λαλέω — to talk, iVerbPresent Participle Middle or PassiveAccusative Masculine Singular
λέγειlegeiand saidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
τῷtōtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ἀρχισυναγώγῳarchisynagōgō[Jairus]G752
√ ἀρχισυνάγωγος — director of the synagogue servicesNounDative Masculine Singular
ΜὴMē{Do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
φοβοῦphoboube afraidG5399
√ φοβέω — to frighten, iVerbPresent Imperative Middle or Passive2nd Person Singular
phobeō: to frighten (present imperative middle) A command to stop, not to avoid starting. Maclaren's formulation is that faith is the only victorious antagonist of fear, and that Jairus had every reason for abandoning hope and only one reason for clinging to it.
μόνονmononjustG3440
√ μόνον — merelyAdverb
πίστευεpisteuebelieveG4100
√ πιστεύω — to have faith (in, upon, or with respect to, a person or thing), iVerbPresent Imperative Active2nd Person Singular
pisteuō: to have faith The continuous imperative is the hinge of the second half. Geneva turns it into a covenant statement, that by faith fathers apprehended the promises of life even for their children, which is a Reformed reading of the father's role and worth marking as such.
37

And He did not allow anyone to accompany Him except Peter, James, and John the brother of James.

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Greek — tap a word ↓

kai ouk aphēken oudena synakolouthēsai met’ autou ei mē ton Petron kai Iakōbon kai Iōannēn ton adelphon Iakōbou

Word by word18 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἀφῆκενaphēkenHe did not allowG863
√ ἀφίημι — an intensive form of , to go)VerbAorist Indicative Active3rd Person Singular
aphiēmi: to let go, permit The crowd is dismissed. Gill suggests the reassurance to Jairus was spoken quietly and that the news of the death made the crowd willing to disperse, since they supposed there was now nothing to see.
οὐδέναoudenaanyoneG3762
√ οὐδείς — not even one (man, woman or thing), iAdjectiveAccusative Masculine Singular
συνακολουθῆσαιsynakolouthēsaito accompanyG4870
√ συνακολουθέω — to accompanyVerbAorist Infinitive Active
synakoloutheō: to accompany A compound of the following-verb of v. 24, and the contrast is deliberate: a great crowd may follow on the road, three may come into the room.
μετ’met’. . .G3326
√ μετά — properly, denoting accompanimentPreposition
αὐτοῦautouHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
εἰeiexceptG1487
√ εἰ — if, whether, that, etcConjunction
μὴmē. . .G3361
√ μή — (adverb) not, (conjunction) lestAdverb
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ΠέτρονPetronPeterG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounAccusative Masculine Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἸάκωβονIakōbonJamesG2385
√ Ἰάκωβος — Jacobus, the name of three IsraelitesNounAccusative Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἸωάννηνIōannēnJohnG2491
√ Ἰωάννης — Joannes (iNounAccusative Masculine Singular
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἀδελφὸνadelphonbrotherG80
√ ἀδελφός — a brother (literally or figuratively) near or remote (much like G1 (Α))NounAccusative Masculine Singular
adelphos: a brother Benson explains the odd identification of John by his brother rather than the reverse: when Mark wrote, the memory of the lately beheaded James was fresher than John's own name. That is a dating argument built on a genitive, and it is worth weighing rather than assuming.
ἸακώβουIakōbouof JamesG2385
√ Ἰάκωβος — Jacobus, the name of three IsraelitesNounGenitive Masculine Singular
38

When they arrived at the house of the synagogue leader, Jesus saw the commotion and the people weeping and wailing loudly.

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Greek — tap a word ↓

Kai erchontai eis ton oikon tou archisynagōgou kai theōrei thorybon kai klaiontas kai alalazontas polla

Word by word15 · parsed
ΚαὶKaiWhenG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔρχονταιerchontaithey arrivedG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Indicative Middle or Passive3rd Person Plural
εἰςeisatG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
οἶκονoikonhouseG3624
√ οἶκος — a dwelling (more or less extensive, literal or figurative)NounAccusative Masculine Singular
τοῦtouofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀρχισυναγώγουarchisynagōgouthe synagogue leaderG752
√ ἀρχισυνάγωγος — director of the synagogue servicesNounGenitive Masculine Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
θεωρεῖtheōrei[Jesus] sawG2334
√ θεωρέω — to be a spectator of, iVerbPresent Indicative Active3rd Person Singular
theōreō: to be a spectator of The verb turns the grief into a staged scene, which is what Mark's other details say it partly was. Cambridge cites the Rabbinic minimum of two flute players and one mourning woman for the poorest Israelite, and observes that a synagogue ruler bereaved of an only child may well have been prodigal in the expression of his grief.
θόρυβονthorybon[the] commotionG2351
√ θόρυβος — a disturbanceNounAccusative Masculine Singular
thorybos: a disturbance The noun that Jesus will turn back on them as a verb at v. 39 (θορυβεῖσθε), a repetition BSB preserves as commotion in both verses.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
κλαίονταςklaiontas[the people] weepingG2799
√ κλαίω — to sob, iVerbPresent Participle ActiveAccusative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀλαλάζονταςalalazontaswailingG214
√ ἀλαλάζω — to vociferate, iVerbPresent Participle ActiveAccusative Masculine Plural
alalazō: to vociferate The cry itself, not a description of it. Benson, through Macknight, sets out the whole Near Eastern practice of hired mourners and dirges from Jeremiah 9:17, Jeremiah 16:6-7 and Ezekiel 24:17, and notes that Israel was forbidden the pagan cutting and tearing, citing Leviticus 19:28 and Deuteronomy 14:1, because such grief looked like having no hope of resurrection. In this room, that irony is about to be made visible.
πολλάpollaloudlyG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Neuter Plural
polys: much (adverbial) Mark's measure of intensity, used three times in the unit.
39

He went inside and asked, “Why all this commotion and weeping? The child is not dead, but asleep.”

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Greek — tap a word ↓

kai eiselthōn legei autois Ti thorybeisthe kai klaiete to paidion ouk apethanen alla katheudei

Word by word14 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἰσελθὼνeiselthōnHe went insideG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Participle ActiveNominative Masculine Singular
λέγειlegei[and] askedG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
αὐτοῖςautoisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
ΤίTiWhyG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
θορυβεῖσθεthorybeistheall this commotionG2350
√ θορυβέω — to be in tumult, iVerbPresent Indicative Middle or Passive2nd Person Plural
thorybeō: to be in tumult The mourners' own noun turned into a question about them. Barnes reads the rebuke as aimed at weeping in this inordinate and improper manner, which is a moral reading; the Greek only asks why.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
κλαίετεklaieteweepingG2799
√ κλαίω — to sob, iVerbPresent Indicative Active2nd Person Plural
τὸtoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
παιδίονpaidionchildG3813
√ παιδίον — a childling (of either sex), iNounNominative Neuter Singular
paidion: a childling A diminutive, in the neuter, kept through the whole approach to the bed.
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἀπέθανενapethanenis not deadG599
√ ἀποθνήσκω — to die off (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
apothnēskō: to die off (aorist) The same verb form the messengers used, now denied. The Verifier links this verse to Matthew 9:24 on exactly this pair, ἀποθνήσκω and καθεύδω, which is the sharpest evidence that the sleep saying is fixed tradition and not Mark's paraphrase.
ἀλλὰallabutG235
√ ἀλλά — properly, other things, iConjunction
καθεύδειkatheudeiasleepG2518
√ καθεύδω — to lie down to rest, iVerbPresent Indicative Active3rd Person Singular
katheudō: to lie down to rest The word that reclassifies death. Henry's application is that this is the gospel call to those who are by nature dead in trespasses and sins, and that it is by the word of Christ that spiritual life is given.
40

And they laughed at Him. After He had put them all outside, He took the child’s father and mother and His own companions, and went in to see the child.

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Greek — tap a word ↓

kai kategelōn autou de Autos ekbalōn pantas paralambanei ton tou paidiou patera kai tēn mētera kai tous met’ autou kai eisporeuetai hopou to paidion ēn

Word by word25 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
κατεγέλωνkategelōnthey laughed atG2606
√ καταγελάω — to laugh down, iVerbImperfect Indicative Active3rd Person Plural
katagelaō: to laugh down An imperfect of derision, and Luke 8:53 adds that they laughed knowing that she was dead, which JFB treats as an important testimony to the reality of the death. Geneva draws the consequence that mockers are unworthy witnesses of His goodness, and Pulpit says the same at greater length.
αὐτοῦautouHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
δὲde[After]G1161
√ δέ — but, and, etcConjunction
ΑὐτὸςAutosHeG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounNominative Masculine 3rd Person Singular
ἐκβαλὼνekbalōnhad put them all outsideG1544
√ ἐκβάλλω — to eject (literally or figuratively)VerbAorist Participle ActiveNominative Masculine Singular
ekballō: to eject The exorcism verb used on a funeral crowd. Mark has used it repeatedly of unclean spirits; here what is cast out of the house is the noise of hopelessness.
πάνταςpantasG3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Masculine Plural
παραλαμβάνειparalambaneiHe tookG3880
√ παραλαμβάνω — to receive near, iVerbPresent Indicative Active3rd Person Singular
paralambanō: to receive near Five witnesses: father, mother, and the three of v. 37. Pulpit records Trench's note that Elisha also cleared the room before raising the Shunammite's son (2 Kings 4:33), which makes the clearing itself part of a prophetic pattern.
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
παιδίουpaidiouchild’sG3813
√ παιδίον — a childling (of either sex), iNounGenitive Neuter Singular
πατέραpaterafatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounAccusative Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
μητέραmēteramotherG3384
√ μήτηρ — a "mother" (literally or figuratively, immediate or remote)NounAccusative Feminine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τοὺςtousHis own companionsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
μετ’met’. . .G3326
√ μετά — properly, denoting accompanimentPreposition
αὐτοῦautou. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εἰσπορεύεταιeisporeuetaiwent inG1531
√ εἰσπορεύομαι — to enter (literally or figuratively)VerbPresent Indicative Middle or Passive3rd Person Singular
eisporeuomai: to enter The last threshold in the unit. Mark marks the room as a place entered rather than a place seen.
ὅπουhopou[to see]G3699
√ ὅπου — what(-ever) where, iAdverb
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
παιδίονpaidionchildG3813
√ παιδίον — a childling (of either sex), iNounNominative Neuter Singular
ἦνēnG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
41

Taking her by the hand, Jesus said, “Talitha koum!” which means, “Little girl, I say to you, get up!”

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Greek — tap a word ↓

kai kratēsas tou paidiou tēs cheiros legei autē Talitha koum ho estin methermēneuomenon To Korasion legō soi egeire

Word by word18 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
κρατήσαςkratēsasTakingG2902
√ κρατέω — to use strength, iVerbAorist Participle ActiveNominative Masculine Singular
krateō: to use strength, hold fast The unit's second contact, and the mirror of the first. She reached His garment from behind; He takes a dead child's hand deliberately. Under the purity law both contacts should have run one way, and Mark reports both running the other.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
παιδίουpaidiou[her]G3813
√ παιδίον — a childling (of either sex), iNounGenitive Neuter Singular
τῆςtēsby theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
χειρὸςcheiroshandG5495
√ χείρ — the hand (literally or figuratively (power)NounGenitive Feminine Singular
λέγειlegei[Jesus] saidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
αὐτῇautēG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
ΤαλιθὰTalithaTalithaG5008
√ ταλιθά — the fresh, iNounVocative Feminine Singular
talitha: the fresh, a young girl Aramaic, preserved. Ellicott is cautious about what the preservation proves regarding the everyday language of Jesus, while Cambridge takes it as evidence that He ordinarily used the popular Aramaic; both readings are in the brief and they disagree.
κούμkoumkoumG2891
√ κοῦμι — cumi (iVerbAorist Imperative Active2nd Person Singular
ὅhowhichG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounNominative Neuter Singular
ἐστινestinvvvG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
μεθερμηνευόμενονmethermēneuomenonmeansG3177
√ μεθερμηνεύω — to explain over, iVerbPresent Participle Middle or PassiveNominative Neuter Singular
ΤὸToG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleVocative Neuter Singular
ΚοράσιονKorasionLittle girlG2877
√ κοράσιον — a (little) girlNounVocative Neuter Singular
korasion: a little girl The diminutive Mark's Greek supplies for Talitha, matching the father's diminutive at v. 23. She is addressed, not merely acted upon.
λέγωlegōI sayG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
σοὶsoito youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
ἔγειρεegeireget upG1453
√ ἐγείρω — to waken (transitively or intransitively), iVerbPresent Imperative Active2nd Person Singular
egeirō: to waken A present imperative of waking spoken to a corpse, which is the grammar of the whole claim at v. 39 that she sleeps. Cambridge contrasts the prophets: no crying to the Lord, no stretching upon the child, one word and it is obeyed.
42

Immediately the girl got up and began to walk around (she was twelve years old). And at once they were utterly astounded.

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Greek — tap a word ↓

kai euthys to korasion anestē kai periepatei gar ēn dōdeka etōn kai euthys exestēsan ekstasei megalē

Word by word16 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εὐθὺςeuthysImmediatelyG2112
√ εὐθέως — directly, iAdverb
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
κοράσιονkorasiongirlG2877
√ κοράσιον — a (little) girlNounNominative Neuter Singular
ἀνέστηanestēgot upG450
√ ἀνίστημι — to stand up (literal or figurative, transitive or intransitive)VerbAorist Indicative Active3rd Person Singular
anistēmi: to stand up The resurrection verb, in the aorist, of a child. Pulpit sets this raising first in a gradation with the widow's son and Lazarus, and reads all three as pledges of the general resurrection.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
περιεπάτειperiepateibegan to walk aroundG4043
√ περιπατέω — to tread all around, iVerbImperfect Indicative Active3rd Person Singular
peripateō: to tread all around An imperfect: ordinary life, resumed and continuing, which is the only proof the room needed. Luke 8:55 adds that her spirit returned.
γὰρgarG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ἦνēnshe wasG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
δώδεκαdōdekatwelveG1427
√ δώδεκα — two and ten, iAdjectiveGenitive Neuter Plural
dōdeka: twelve The number that closes the frame opened at v. 25. The woman had bled twelve years; the girl had lived twelve. Mark reports both and joins neither, and the pairing in our Christ section is our own reading.
ἐτῶνetōnyears oldG2094
√ ἔτος — a yearNounGenitive Neuter Plural
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
εὐθὺςeuthysat onceG2112
√ εὐθέως — directly, iAdverb
ἐξέστησανexestēsanthey were utterly astoundedG1839
√ ἐξίστημι — to put (stand) out of wits, iVerbAorist Indicative Active3rd Person Plural
existēmi: to put out of one's wits With its own cognate noun in the dative. Cambridge traces ἔκστασις through Acts 10:10 and Acts 22:17, where it means a trance, and Luke 5:26 and Mark 16:8, where it is amazement and awe, and concludes that here it points to the very extremity of astonishment.
ἐκστάσειekstasei. . .G1611
√ ἔκστασις — a displacement of the mind, iNounDative Feminine Singular
ekstasis: a displacement of the mind The noun repeating its verb, Semitic emphasis carried into Greek.
μεγάλῃmegalē. . .G3173
√ μέγας — big (literally or figuratively, in a very wide application)AdjectiveDative Feminine Singular
43

Then Jesus gave strict orders that no one should know about this, and He told them to give her something to eat.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai diesteilato polla autois hina mēdeis gnoi touto kai eipen dothēnai autē phagein

Word by word13 · parsed
καὶkaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
διεστείλατοdiesteilato[Jesus] gave strict ordersG1291
√ διαστέλλομαι — to set (oneself) apart (figuratively, distinguish), iVerbAorist Indicative Middle3rd Person Singular
diastellomai: to charge expressly The messianic secret in one middle-voice verb. JFB gives the only reason he can assign, that Jesus did not wish the public feeling about Him to reach a crisis too soon; Benson adds the avoidance of vain-glory and of enraging the scribes; Poole refuses to explain it at all and says we must not think to understand the reasons of all Christ's actions. That honest refusal is the best note in the brief on this verse.
πολλὰpolla. . .G4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Neuter Plural
αὐτοῖςautois. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
ἵναhinathatG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
μηδεὶςmēdeisno oneG3367
√ μηδείς — not even one (man, woman, thing)AdjectiveNominative Masculine Singular
γνοῖgnoishould know aboutG1097
√ γινώσκω — to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)VerbAorist Subjunctive Active3rd Person Singular
ginōskō: to know The verb that bracketed the woman's cure now governs the command about the child's. Poole notes elsewhere in this chapter that the charge was not universal, since the healed demoniac of the same chapter was sent home to tell.
τοῦτοtoutothisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipenHe told [them]G2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
δοθῆναιdothēnaito giveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Infinitive Passive
didōmi: to give A passive infinitive: the household is to do something ordinary. Cambridge says the meal both strengthened the life restored and proved she was no spirit but had really returned to the realities of a mortal existence.
αὐτῇautēherG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
φαγεῖνphagein[something] to eatG5315
√ φάγω — to eat (literally or figuratively)VerbAorist Infinitive Active
phagō: to eat The last word of the unit, and it is food. Barnes connects it with the risen Christ eating with His disciples in John 21, which is the canonical resonance the detail carries: resurrection is verified by breakfast.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The crossing, and two petitioners the law kept apart — 21 to 24

⚙ Mark opens on a genitive absolute (διαπεράσαντος, G1276): Jesus is already mid-return from the Gadarene shore when the crowd converges. JFB places the landing on the west side at Capernaum and reconstructs a people left hanging about the beach after a day of teaching; Pulpit adds from Matthew 9:1 that Capernaum was by then His own city, and makes the point that He honoured it by residence as He honoured Bethlehem by birth. Into that crowd come the two people this unit holds together. One is εἷς τῶν ἀρχισυναγώγων, one of a college of rulers (Cambridge, from Acts 13:15), a man Cambridge says held the power of excommunication, and he falls at the feet of Jesus in two historic presents, ἔρχεται and πίπτει. The other will not be introduced for three more verses, and she cannot fall at His feet in public at all. Between them stands the crowd, described with a verb Cambridge notes occurs only twice in the Greek canon, both times in this chapter: συνέθλιβον (G4918), they were compressing Him. Poole, Barnes and Gill all simply cross-reference Matthew 9 here and decline to add; Pulpit preserves Chrysostom's old suggestion that the coming delay was purposeful, so that the child's death would be past dispute. That is inference about motive, and we mark it as such.

ii. Five participles and one finite verb — 25 to 29

⚙ The Greek of vv. 25 to 27 is a chain of participles with no main verb: being in a flux of blood, having suffered, having spent, having been profited nothing, having heard. Then one aorist indicative lands: ἥψατο, she touched (G680, whose root sense Strong's gives as to attach oneself to). Twelve years of grammar without a finite verb, and one deed. Cambridge names the law under which those twelve years were lived, Leviticus 15:19 to 27, and adds that the malady was popularly blamed on sin; Gill says the disease was in itself an uncleanness that unfitted her for the society of others; Ellicott notes that Luke the physician records the spending but not the worsening, and that Mark is as usual the more graphic. Then JFB states the ceremonial fact and its reversal in one breath: by the law her touch would have defiled the person touched, and there was an instinct in her faith that this Healer must be above such laws. Barnes, more soberly, reads her approach from behind as the humility of conscious unworthiness. At v. 29 Mark reports two things she did not ask for: ἐξηράνθη, the fountain was dried up (a passive of ξηραίνω, to desiccate), and ἴαται, a perfect, she has been healed and stands healed. Benson, glossing μάστιξ, insists the word means a stroke, scourge or correction, and Barnes and Pulpit agree in rendering it scourge rather than BSB's affliction.

iii. Who touched Me: the naming of a hidden faith — 30 to 34

⚙ The question is the crux, and the commentators divide honestly over what it means about Christ's knowledge. Ellicott takes δύναμις in its old medical sense, the power or force that brings a definite result, and reads ἐπιγνούς as knowing fully in Himself; JFB presses that the power was not, as in prophets and apostles, something foreign to Himself and imparted merely; Gill argues at length that the virtue was internal and essential, no more diminished by use than the sun by its light, and that Christ asked not for information but so that the cure might be known. Poole, who elsewhere in this chapter refuses to speculate, says plainly that as to His divine nature He could not be presumed ignorant, and that the question was put for the bettering of the knowledge of those who heard. Cambridge condenses the whole scene into Augustine's tag, Caro premit, fides tangit, the flesh presses, faith touches, and adds the line Many throng Him, but only one touches Him; Pulpit draws the same distinction as the mystery of a power spiritual in source and physical in operation, joined by faith. The disciples' objection at v. 31 uses the same rare συνθλίβω of v. 24. Then the confession: the imperfect περιεβλέπετο (Ellicott and Cambridge both note the continued looking, His eyes going face to face), and a woman who came τρέμουσα καὶ φοβηθεῖσα. Cambridge and Gill give the reason for the fear and it is legal, not devotional: Leviticus 15 made her touch a defilement, and Gill adds the penalty for appearing in public in that state. What she receives is the word Θυγάτηρ, Daughter, which Cambridge notes Jesus is recorded to have addressed to no other woman, and εἰς εἰρήνην, which Ellicott, Cambridge and Pulpit all insist means into peace, a realm entered, not a manner of leaving. Maclaren's correction is the sharpest thing said about her: it was her faith, not her hand, that procured the blessing.

iv. Do not fear, only believe: the sleep that ends at a word — 35 to 43

⚙ The message arrives in an aorist, ἀπέθανεν, she died, a closed fact (Pulpit), with a verb for the trouble it would be worth: σκύλλεις, whose primary meaning Ellicott gives as to strip or flay and Cambridge as to flay, then to fatigue, a word Mark and Luke use here and almost nowhere else. Then a textual question the brief records rather than hides: Pulpit and Cambridge prefer παρακούσας (G3878, two verses in the canon) and Pulpit argues from its only other Gospel use, Matthew 18:17, that it means not heeding as well as overhearing. Jesus answers with two present imperatives, μὴ φοβοῦ and πίστευε, stop fearing and keep believing; Maclaren's comment is that faith is the only victorious antagonist of fear, Geneva's that by faith fathers apprehended the promises of life even for their children, Gill's that if a man can but believe he has no reason to fear. At the house Mark gives professional grief: Cambridge cites the Rabbinic rule of at least two flute players and one mourning woman for the poorest Israelite, Benson (through Macknight) describes hired mourners and their doleful ditties, Ellicott traces ἀλαλάζοντας to the cry alala and to the clanging cymbal of 1 Corinthians 13:1. Pulpit says these attendant circumstances matter as evidence that death had actually occurred, and JFB says the same of the mockery: they laughed knowing that she was dead. Then Jesus ἐκβαλὼν πάντας, using the verb Mark has just used of casting out demons, takes five people in, and speaks two Aramaic words the evangelist preserves untranslated. Cambridge attributes their survival to Peter's memory; Ellicott says the syllables were kept because they had been proved to be words of power. Cambridge then draws the contrast that governs our Christ reading: no crying to the Lord as at Sarepta, no stretching upon the child as with Elisha, one word and it is obeyed. The closing detail is domestic and Barnes states its logic exactly: He raised her by extraordinary power but willed that she should be sustained by ordinary means, and the eating proved there could be no illusion.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Under Sola Scriptura, offered to be tested and not to be believed on our word: this unit is one story about contact, and Mark has built it so that the two halves fail the purity law in opposite directions. Leviticus 15:19 to 30 makes a woman with a flux of blood a source of defilement by touch, and Numbers 19:11 to 13 makes a corpse the gravest source of all. Mark puts Jesus in contact with both, in that order, within twenty three verses: she fastens herself to His garment, and He takes a dead girl by the hand. Under the law, each contact should have run one way, uncleanness into Him. What Mark reports is the traffic running the other way: δύναμιν ἐξελθοῦσαν ἐξ αὐτοῦ, power going out from Him, and a fountain dried and a child risen. JFB says this much of the first half and Cambridge names the statute twice; neither draws the corpse into the pattern, and we do, so the second half of the reading is ours to answer for. Note also what Jesus does not let stand. She wanted a cure she could steal, and He required a face and a voice; Pulpit calls it the crisis of her spiritual life, and Maclaren, more precisely, says the reason lay in the incompleteness of her faith, since she believed in a garment and needed to hear that it was faith. And note the numbers Mark alone reports at both ends: she had bled twelve years, and the girl was twelve years old. No commentator in this brief draws that line, so we mark it as our own observation and not as a datum of the text's intention. The sentence set beside this reading is ours, a line of interpretation and not a verse of Scripture.

The law said that uncleanness travels by touch; in this chapter something travels by touch, and it travels toward the unclean.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Twelve years under Leviticus 15, and the contact that runs backwards structural / thematic: confirmed

⚙ Cambridge names the statute at v. 25 and again at v. 33, where it explains her trembling: under the law the touch of one afflicted as she was caused ceremonial defilement until the evening. JFB states the same law at v. 27 and then the inference the narrative forces, that the defiling disease could not be communicated to this Healer. Gill says the flux was in itself an uncleanness that unfitted her for the society of others. So ἥψατο (G680) is not a neutral verb in this setting: it is a legal act of contact, and Mark records its result moving outward from Jesus (v. 30, δύναμιν ἐξελθοῦσαν) rather than inward to Him. Mark never cites Leviticus; the law is the frame the commentators supply and the story assumes.

Leviticus 15:19-30

basis: Cross-Testament Greek to Hebrew, so no shared Strong's number is possible and no verbal link is claimed. Recorded basis: Cambridge cites Leviticus 15:19-27 at Mark 5:25 and Leviticus 15:19 at Mark 5:33, JFB states the ceremonial law at Mark 5:27, Gill cites Leviticus 15:25 at Mark 5:33; shared legal pattern of defiling contact.

The hand on the corpse: Numbers 19 and the second touch structural / thematic: confirmed

⚙ The unit's other contact is κρατήσας τοῦ παιδίου τῆς χειρός at v. 41 (G2902, to use strength, hold fast), a grip on the hand of a girl whom the professional mourners, the crowd and JFB alike take to be certainly dead. Numbers 19:11 to 13 makes touching a human corpse a seven day uncleanness requiring the water of purification. Set beside the first half of the unit, both halves of Mark 5:21 to 43 turn on the purity law and both run the wrong way through it. Honesty note: not one voice in this brief cites Numbers 19. Cambridge and Gill supply Leviticus for the woman, nobody supplies Numbers for the child, and the pairing is our own reading of the Torah text, offered as pattern and not as a quotation or an echo Mark signals.

Numbers 19:11-13

basis: Cross-Testament Greek to Hebrew, so no shared Strong's lexeme is available and nothing verbal is claimed. Basis is the plain content of Numbers 19:11-13 (corpse contact defiles) set against Mark 5:41 (κρατέω G2902 of a dead child's hand), a shared legal pattern only. Provenance of the pairing is the machine's, not any voice in this brief.

The fringe, and the healing in His wings flagged: verify source

⚙ Two things need separating here. First, the fringe: Cambridge at v. 28 grounds the tassel of blue on Numbers 15:37 to 40 and Deuteronomy 22:12, and Pulpit at v. 27 says the blue fringe was worn to remind Israel they were God's people. But Mark writes only ἱματίου, garment (G2440); it is Matthew and Luke who write κράσπεδον, the fringe, as Pulpit notes. Second, Malachi 4:2, the sun of righteousness with healing in His wings, which many expositors join to the hem she touched; the ground usually given is that the Hebrew word for wing is also used of the corner or skirt of a garment, and we note that we have not verified that lexical claim from any source in this brief. No voice here makes the link at all, and Mark's own vocabulary does not invite it. We therefore flag the Malachi connection rather than assert it, and we flag the fringe detail as reaching Mark's text from the parallels.

Numbers 15:38-39 · Malachi 4:2

basis: The Numbers 15 half is sourced (Cambridge at Mark 5:28, Pulpit at Mark 5:27) but attaches to κράσπεδον in Matthew and Luke, not to Mark's ἱματίου. The Malachi 4:2 half is unsourced in this brief: no named commentator here joins it, and a Hebrew to Greek pair cannot carry a shared Strong's basis in any case. Verify against a commentator who actually makes the claim before upgrading.

Elijah at Sarepta, Elisha at Shunem, and a word only typological

⚙ Cambridge sets the raising beside its two Old Testament antecedents and reads the difference as the point: there is no crying to the Lord and no stretching upon the child three times, as with Elijah at Sarepta (1 Kings 17:21), and no lying upon the child mouth to mouth and eye to eye, as with Elisha (2 Kings 4:34); He speaks a word and is obeyed instantly. Pulpit records Trench's observation that Elisha also cleared the room first (2 Kings 4:33), which makes even the ἐκβαλὼν πάντας of v. 40 part of the pattern. This is a figural reading of prophet-shaped precedent, and it is ancient and widely held, but it is not a quotation, and Greek against Hebrew can produce no shared lexeme.

1 Kings 17:17-24 · 2 Kings 4:18-37

basis: Cross-Testament Greek to Hebrew: no shared Strong's numbers are possible, so the link is figural, not verbal. Recorded basis: Cambridge at Mark 5:42 explicitly contrasts 1 Kings 17:21 and 2 Kings 4:34, and Pulpit at Mark 5:40 cites Trench on 2 Kings 4:33. Widely held rather than novel; no quotation claimed.

Jairus and the flux: the synoptic parallels, verbally confirmed verbal / quotation: confirmed

⚙ This is the one place in the unit where a verbal badge is honest, because the comparison is Greek to Greek. The Verifier reports the rare lexemes shared with Luke's telling: Ἰάειρος (G2383) stands in only two verses of the canon, here and Luke 8:41, and ῥύσις (G4511) in only three, all of them this single healing. Add ἀρχισυνάγωγος (G752, nine verses) and ἅπτομαι (G680) across Luke 8:44 and 8:47. Matthew 9:20 shares γυνή, ἔτος and δώδεκα. Nearly every commentator in this brief works from the parallels rather than around them: Poole and Barnes refer the reader wholesale to Matthew 9, JFB weighs Matthew's placement of the scene against Mark's, and Ellicott notes that Mark gives the girl's age at the end, Luke at the beginning, Matthew not at all, which he takes as a mark of independence in the three accounts.

Luke 8:41 · Luke 8:44 · Matthew 9:20

basis: Verifier computed bases, all within the Greek New Testament: G2383 Ἰάειρος (in 2 vv, rare) at Luke 8:41; G4511 ῥύσις (in 3 vv, rare) at Luke 8:43 and 8:44; G752 ἀρχισυνάγωγος (in 9 vv) at Luke 8:49 and Luke 8:41; G680 ἅπτομαι (in 33 vv) at Luke 8:44 and 8:47; G1135 γυνή, G2094 ἔτος, G1427 δώδεκα at Matthew 9:20. The rare lexemes carry the verbal tier.

Two rare words, and what they settle verbal / quotation: confirmed

⚙ Mark uses two words in this unit that occur in only one other verse each, and in both cases the rarity does real interpretive work. θυγάτριον (G2365, the diminutive daughterling) appears here at v. 23 and again at Mark 7:25 of the Syrophoenician woman's little daughter, the Gospel's other account of a parent pleading for a girl and of a suppliant who takes a place beneath the table; Cambridge lists the diminutive among Mark's habits of speech. παρακούω (G3878) appears at v. 36 and at Matthew 18:17, where it means refusing to hear, and Pulpit argues from precisely that single parallel that Mark's word carries both senses here, overhearing and not heeding, which is why the Revised reading affects how the verse is translated.

Mark 7:25 · Matthew 18:17

basis: Verifier computed bases, Greek to Greek within the New Testament: G2365 θυγάτριον (in 2 vv, rare) shared with Mark 7:25, alongside G4228 πούς and G1135 γυνή; G3878 παρακούω (in 2 vv, rare) shared with Matthew 18:17. Both are real verbal links between Greek texts; no claim is made that either is a quotation of the other, and Pulpit's argument at Mark 5:36 rests on the same lexical fact.

Polluted in thine own blood: Ezekiel 16 as the commentators' lens typological

⚙ Both JFB and Gill reach for the same Old Testament text when they read the woman figurally. JFB calls her case an emblem of our natural state as fallen creatures and cites Ezekiel 16:5 and 6; Gill closes his note on v. 25 by quoting Ezekiel 16:6, when I passed by thee and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, Live. The shared image is blood as both defilement and helplessness, met by a word that gives life. This is the figural reading of two named expositors, offered here as their reading, not as a link Mark asserts; the tie to Ezekiel's Hebrew cannot be lexical across the Testaments.

Ezekiel 16:5-6

basis: Cross-Testament Greek to Hebrew, so no shared Strong's lexeme and nothing verbal claimed. Recorded basis: JFB at Mark 5:26 cites Ezekiel 16:5, 6 as emblem of the natural state, and Gill at Mark 5:25 quotes Ezekiel 16:6 directly. A figural reading held by these commentators, not a citation by the evangelist.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Holy One whom uncleanness cannot reach ancient/widely-held

⚙ The two miracles of this unit are chosen, and ordered, around the two great sources of ritual defilement in the Torah: a flux of blood and a corpse. JFB puts the first half of the argument plainly at v. 27: by the ceremonial law her touch would have defiled the person touched, and there was an instinct in her faith which taught her that it was impossible to communicate defilement to Him. Cambridge names Leviticus 15 twice, at v. 25 for her isolation and at v. 33 for her fear; Gill calls the flux an uncleanness in itself. What the narrative then reports is not neutrality but reversal: δύναμις ἐξελθοῦσα ἐξ αὐτοῦ, power going out from Him, and a fountain dried. In Him holiness is contagious where in the old order defilement was. Gill presses the christological ground of this, that the virtue was internal and essential, His own and not imparted, no more spent by use than the sun is spent by shining, and JFB says the same, that it was not, as in prophets and apostles, something foreign to Himself. That reading of the first half is ancient and widely held among these expositors. The extension to the corpse in v. 41 is ours.

Leviticus 15:19-30 · Numbers 19:11-13

Talitha koum: the first earnest of the resurrection ancient/widely-held

⚙ Jesus renames the situation before He changes it: οὐκ ἀπέθανεν ἀλλὰ καθεύδει, the child did not die but is sleeping, using G2518, the ordinary word for lying down to rest. Cambridge sets this beside His word about Lazarus in John 11:11 and says the Lord of life takes away the word of fear and puts a milder word in its room which gives promise of an awakening; Gill guards the point that she was truly dead, but not so as to remain under the power of death. Pulpit names the gradation the Gospels record, the daughter of Jairus just dead, the widow's son on his bier, Lazarus four days in the grave, and reads all three as pledge of the hour when all that are in their graves shall hear His voice. And the command itself is a present imperative of waking, ἔγειρε (G1453, to waken), the verb the New Testament will use of His own rising. Pulpit calls the scene the first earnest of the resurrection, which is the apostolic reading, not a novelty.

John 11:25 · John 5:28-29

Greater than Elijah, greater than Elisha ancient/widely-held

⚙ Israel had two stories of a dead child restored, and both are laborious. Elijah cries to the Lord and stretches himself upon the child three times; Elisha lies upon the child, mouth to mouth, eye to eye, hand to hand. Cambridge makes the comparison explicitly at v. 42 and draws the conclusion: there is no struggle and no effort on His part, who is the Resurrection and the Life, He speaks but a word and instantly He is obeyed. Pulpit adds, through Trench, that Elisha too cleared the room. The pattern is prophetic, the manner is not; the prophets petitioned a power outside themselves, and here the power is the speaker's own, which is exactly the point Gill argues from the woman's cure in v. 30. So the Old Testament raisings function as type, and the difference between intercession and command is the christology.

1 Kings 17:21 · 2 Kings 4:34

Twelve years, and a daughter given a name novel

⚙ A reading we mark as novel, because no voice in this brief offers it. Mark alone reports both numbers, and reports them at the far ends of the unit: the woman had been bleeding δώδεκα ἔτη (v. 25), and the girl ἦν ἐτῶν δώδεκα (v. 42), the age withheld until after she walks. One woman has been dying for exactly as long as the other has been alive, and the two receive from Jesus the two words of belonging that Mark's Greek distinguishes: the outcast gets Θυγάτηρ, Daughter, which Cambridge says He is recorded to have called no other woman, and the ruler's child gets Κοράσιον, little girl, the diminutive her father had used. If the symmetry is intended, the unit says that the excluded woman is given by word what the insider's daughter had by birth, a place in the household. We advance this as interpretation and not as a sourced fact: the numbers are in the text, the correspondence is our inference.

Mark 5:25 · Mark 5:42

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

⚙ Honesty notes for this unit. Text. Three variants are visible in the sources and affect translation. At v. 23 JFB prefers the reading that joins the verbs, that she may be healed and live, over a final "and she shall live." At v. 36 Pulpit and Cambridge both prefer παρακούσας (G3878) over εὐθέως ἀκούσας, and Pulpit argues from Matthew 18:17 that the sense is not heeding as much as overhearing; our literal rendering follows the interlinear, which carries παρακούσας. At v. 41 Gill records copies and versions reading Tabitha for Ταλιθὰ, and rejects them, since Tabitha in Acts 9:36 means a roe, not a little girl. At v. 33 Gill notes that some copies add "before all," which Luke 8:47 has.

Sources. All commentary is quoted verbatim from the public-domain entries supplied in the brief and named by author. Four entries were capped in the brief (Maclaren at 5:22, 5:25 and 5:32, Gill at 5:34); every Maclaren excerpt used here comes from the visible portion, and we did not open the full text, so our characterisation of his argument should be checked against the whole where it matters. Several commentators here do not comment on Mark at all but refer the reader to Matthew 9: Poole does so for the entire unit, Barnes for much of it, and their notes in this brief are consequently thin.

What is uncertain. The identity of the woman is legend, not record: Gill reports Eusebius on a brass monument at Caesarea Philippi and then says himself that Capernaum fits better and leaves the credit of the account to the reader; Pulpit reports the same tradition as tradition. The rabbinic details (the age at which a girl ceased to be called little, the prescriptions for a flux, the rule of two flute players and one mourning woman) reach JFB, Gill and Cambridge through Lightfoot and the Talmud and are background, not exegesis. Chrysostom's suggestion that the delay was deliberate (Pulpit, v. 24) is an inference about motive that Mark does not state. The gloss column of the interlinear shows "vvv" and bracketed words where the Greek and the BSB do not align one to one; our literal renderings are built from the Greek surface forms and parses, not from those glosses. Finally, two readings in this synthesis are our own and unsourced in the brief: the pairing of v. 41 with Numbers 19, and the twelve-year correspondence between the woman and the child. Both are marked where they occur.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)