Mark 5:21-43
New English Translation
Restoration and Healing
21 When Jesus had crossed again in a boat[a] to the other side, a large crowd gathered around him, and he was by the sea. 22 Then[b] one of the synagogue leaders,[c] named Jairus,[d] came up, and when he saw Jesus,[e] he fell at his feet. 23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.” 24 Jesus[f] went with him, and a large crowd followed and pressed around him.
25 Now[g] a woman was there who had been suffering from a hemorrhage[h] for twelve years.[i] 26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse. 27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak,[j] 28 for she kept saying,[k] “If only I touch his clothes, I will be healed.”[l] 29 At once the bleeding stopped,[m] and she felt in her body that she was healed of her disease. 30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?” 31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’” 32 But[n] he looked around to see who had done it. 33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. 34 He said to her, “Daughter, your faith has made you well.[o] Go in peace, and be healed of your disease.”
35 While he was still speaking, people came from the synagogue leader’s[p] house saying, “Your daughter has died. Why trouble the teacher any longer?” 36 But Jesus, paying no attention to what was said, told the synagogue leader, “Do not be afraid; just believe.” 37 He did not let anyone follow him except Peter, James,[q] and John, the brother of James. 38 They came to the house of the synagogue leader where[r] he saw noisy confusion and people weeping and wailing loudly.[s] 39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep!” 40 And they began making fun of him.[t] But he forced them all outside,[u] and he took the child’s father and mother and his own companions[v] and went into the room where the child was.[w] 41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.” 42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this.[x] 43 He strictly ordered that no one should know about this,[y] and told them to give her something to eat.
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- Mark 5:21 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
- Mark 5:22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 5:22 tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41). sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.
- Mark 5:22 tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include P45 א A B C L M lat sy co. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.
- Mark 5:22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 5:24 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 5:25 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Mark 5:25 tn Grk “a flow of blood.”sn This probably refers to a chronic vaginal or uterine hemorrhage which rendered the woman ritually unclean, thus limiting her social contacts and religious participation (see further J. Marcus, Mark 1–8 [AYB], 357).
- Mark 5:25 sn This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56. Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.
- Mark 5:27 tn Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
- Mark 5:28 tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus’ cloak.
- Mark 5:28 tn Grk “saved.”sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Matt 9:21 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”
- Mark 5:29 tn Grk “the flow of her blood dried up.”sn The woman was most likely suffering from a vaginal or uterine hemorrhage, in which case her bleeding would make her ritually unclean.
- Mark 5:32 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Mark 5:34 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
- Mark 5:35 sn See the note on synagogue leaders in 5:22.
- Mark 5:37 tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
- Mark 5:38 tn Grk “and,” though such paratactic structure is rather awkward in English.
- Mark 5:38 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
- Mark 5:40 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
- Mark 5:40 tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballō), almost always has the connotation of force in Mark. The typical “put them all outside” is somewhat understated in the context; given the raucous nature of the crowd in v. 38, forceful activity was probably required in order to evict them.
- Mark 5:40 tn Grk “those with him.”
- Mark 5:40 tn Grk “into where the child was.”
- Mark 5:42 tn The Greek word εὐθύς (euthus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.
- Mark 5:43 sn That no one should know about this. See the note on the phrase who he was in 3:12.
Mark 5:21-43
Mounce Reverse Interlinear New Testament
21 · kai When Jesus Iēsous had crossed diaperaō · ho in en a ho boat ploion again palin to eis the ho other side peran, a large polys crowd ochlos gathered synagō around epi him autos, and kai he was eimi by para the ho lake thalassa. 22 Then kai one heis of the ho synagogue archisynagōgos officials , Jairus Iairos by name onoma, came erchomai there. · kai When he saw Jesus autos, he fell piptō at pros · ho his autos feet pous 23 and kai begged parakaleō him autos earnestly polys, saying legō, · ho “ My egō little daughter thugatrion is about echō to die eschatōs. Come erchomai and place epitithēmi your ho hands cheir on her autos so hina she will be healed sōzō and kai live zaō.” 24 So kai Jesus went aperchomai with meta him autos. · kai A large polys crowd ochlos was following akoloutheō him autos and kai crowding synthlibō around him autos. 25 And kai a woman gynē was there eimi who had had en a discharge rhysis of blood haima for twelve dōdeka years etos. 26 · kai She had suffered paschō a great polys deal under hypo the care of many polys doctors iatros, and kai had spent dapanaō · ho all pas she had para, yet kai it benefitted her ōpheleō nothing mēdeis; rather alla she had grown erchomai worse mallon eis. · ho 27 When she heard akouō about peri · ho Jesus Iēsous, she came erchomai up behind opisthen him in en the ho crowd ochlos and touched haptō · ho his autos cloak himation, 28 for gar she had been saying legō, “ If ean I can only kan touch haptō · ho his autos clothes himation, I will be healed sōzō.” 29 · kai Immediately the ho flow pēgē of ho her autos blood haima was dried xērainō up , and kai she knew ginōskō in her ho body sōma that hoti she was healed iaomai of apo the ho affliction mastix. 30 And kai · ho Jesus Iēsous, knowing epiginōskō in en himself heautou that · ho power dynamis had gone out exerchomai from ek him autos, immediately turned epistrephō around in en the ho crowd ochlos and said legō, “ Who tis touched haptō my egō clothes himation?” · ho 31 And kai his autos disciples mathētēs said legō to him autos, · ho “ You see blepō the ho crowd ochlos pressing synthlibō around you sy and kai yet you say legō, ‘ Who tis touched haptō me egō?’” 32 But kai he looked periblepō around to see the ho one who had done poieō this houtos. 33 Then de the ho woman gynē, with fear phobeomai and kai trembling tremō, knowing oida what hos had happened ginomai to her autos, came erchomai and kai fell prospiptō down before him autos and kai told legō him autos the ho whole pas truth alētheia. 34 And de he ho said legō to her autos, “ Daughter thugatēr, · ho your sy faith pistis has made you sy well sōzō. Go hypagō in eis peace eirēnē and kai be eimi healed hygiēs of apo · ho your sy affliction mastix.”
35 While he autos was still eti speaking laleō, people came erchomai from apo the ho synagogue archisynagōgos official , saying legō, · ho “ Your sy daughter thugatēr has died apothnēskō. Why tis trouble skyllō the ho teacher didaskalos any longer eti?” 36 · ho But de Jesus Iēsous, ignoring parakouō · ho what logos was said laleō, said legō to the ho synagogue archisynagōgos official , “ Do not mē be afraid phobeomai; only monon believe pisteuō.” 37 And kai he did not ou permit aphiēmi anyone oudeis to follow synakoloutheō him autos, except ei mē · ho Peter Petros, · kai James Iakōbos, and kai John Iōannēs the ho brother adelphos of James Iakōbos. 38 · kai They came erchomai to eis the ho house oikos of the ho synagogue archisynagōgos official , and kai Jesus saw theōreō a commotion thorybos · kai with people weeping klaiō and kai wailing alalazō loudly polys. 39 · kai Upon entering eiserchomai he said legō to them autos, “ Why tis are you making such a commotion thorybeō and kai weeping klaiō? The ho child paidion has not ou died apothnēskō, but alla is sleeping katheudō.” 40 And kai they began to ridicule katagelaō him autos. But de when he autos had put ekballō them all pas out , he took paralambanō the ho father patēr of the ho child paidion and kai her ho mother mētēr and kai those ho who were with meta him autos and kai went eisporeuomai in where hopou the ho child paidion was eimi. 41 And kai taking krateō hold of the ho child’ s paidion hand cheir, · ho he said legō to her autos, “ Talitha talitha koum koum!” which hos is eimi translated methermēneuō, · ho “ Little girl korasion, I say legō to you sy, arise egeirō.” 42 And kai the ho little girl korasion got up anistēmi at once and kai began to walk peripateō; for gar she was eimi twelve dōdeka years etos old . And kai immediately they were utterly megas amazed existēmi. 43 And kai Jesus strictly polys ordered diastellō them autos that hina no mēdeis one should know ginōskō about this houtos, and kai he told legō them that something to eat esthiō should be given didōmi to her autos.
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