Traditionally associated with John Mark, preserving a vivid, action-driven Gospel that presents Jesus through urgent scenes of authority, conflict, secrecy, misunderstanding, and cross-shaped revelation.
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Mark 5
The Authority of Jesus over Demons, Disease, and Death
Jesus has authority over every realm that enslaves and terrifies humanity: demons must yield, uncleanness is overcome, fear is confronted, and death itself obeys his life-giving word.
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Chapter Summary
Jesus has authority over every realm that enslaves and terrifies humanity: demons must yield, uncleanness is overcome, fear is confronted, and death itself obeys his life-giving word.
Overview
Mark 5 argues that Jesus' kingdom authority penetrates the most unclean, hopeless, and feared places. He frees a man from demonic occupation, restores him as a witness, heals a woman whose impurity and suffering have isolated her for twelve years, and raises a dead child by his word. The chapter calls readers away from fear into faith and shows that Jesus' holiness is not contaminated by uncleanness; his holiness cleanses, restores, and gives life.
Context
Likely mixed early Christian readers who needed to see that Jesus' authority extends beyond synagogue, Sabbath, and parable teaching into the most feared territories of human bondage: demonic oppression, ritual uncleanness, social isolation, chronic suffering, and death.
The chapter moves from the region of the Gerasenes on the other side of the lake, to the shoreline where Jesus returns by boat, to the crowd-filled journey toward Jairus's house, and finally into the room where Jairus's daughter lies dead.
Jesus has authority over every realm that enslaves and terrifies humanity: demons must yield, uncleanness is overcome, fear is confronted, and death itself obeys his life-giving word.
Traditionally associated with John Mark, preserving a vivid, action-driven Gospel that presents Jesus through urgent scenes of authority, conflict, secrecy, misunderstanding, and cross-shaped revelation.
Likely mixed early Christian readers who needed to see that Jesus' authority extends beyond synagogue, Sabbath, and parable teaching into the most feared territories of human bondage: demonic oppression, ritual uncleanness, social isolation, chronic suffering, and death.
The chapter moves from the region of the Gerasenes on the other side of the lake, to the shoreline where Jesus returns by boat, to the crowd-filled journey toward Jairus's house, and finally into the room where Jairus's daughter lies dead.
Social Pressure
- Mark 5 unfolds amid fear, impurity, desperation, and public pressure. The Gerasene community fears Jesus' disruptive power and asks him to leave. The bleeding woman risks public exposure and ritual contamination concerns. Jairus, a synagogue leader, publicly humbles himself before Jesus. Mourners ridicule Jesus when he speaks of the girl's death as sleep.
The Gerasene setting likely reflects a Gentile or heavily Gentile-influenced region, suggested by the presence of a large herd of pigs. Tombs, unclean spirits, pigs, and violent isolation combine to create an atmosphere of uncleanness. The woman with the flow of blood lives under Levitical impurity concerns and social-religious exclusion. Jairus's role as synagogue leader gives public weight to his appeal. Professional mourning customs frame the death scene.
Mark 5 follows the calming of the storm in Mark 4 and continues the display of Jesus' authority. He has authority over nature, demons, chronic uncleanness, and death. The chapter anticipates the gospel's movement toward Gentile territory, shows Jesus restoring the unclean and hopeless, and gives a preview of resurrection power before the passion and resurrection climactically reveal his mission.
Chapter Movement
Mark 5 moves from Jesus crossing into unclean territory and delivering a man from a legion of demons, to Jesus returning among Jewish crowds where a bleeding woman is healed by faith, to Jesus raising Jairus's daughter from death and commanding faith over fear.
Discourse Insight
Theological exposition and fulfillment
Mark 5 clarifies the gospel by showing that Jesus came to rescue people from powers they cannot defeat: demons, uncleanness, shame, suffering, fear, and death. The chapter does not yet give the full explanation of the cross and resurrection, but it displays the authority and mercy of the One who will accomplish salvation through his own death and resurrection. Jesus restores the ruined, calls the hidden sufferer daughter, commands faith in the face of death, and raises the dead by his word.
Structural Flow
Jesus confronts and expels a legion of demons from a man beyond human restraint.
The restored man sits clothed and sane, while the fearful community asks Jesus to leave.
Jesus commissions the delivered man to testify to the Lord's mercy among his own people.
A synagogue leader publicly falls before Jesus and pleads for his dying daughter.
The bleeding woman is healed by faith and publicly restored as daughter, whole, and at peace.
When death seems to close the case, Jesus calls Jairus away from fear into faith.
Jesus raises the girl with a personal command, revealing authority even over death.
Chapter Outline
- 5:1-13: Jesus confronts Legion and frees a man from terrifying demonic bondage.
- 5:14-20: The people fear Jesus and ask him to leave, but the delivered man is sent to testify to divine mercy.
- 5:21-24: Jairus pleads for his dying daughter, publicly entrusting his crisis to Jesus.
- 5:25-34: The bleeding woman touches Jesus' garment, is healed, and is drawn into public assurance of peace.
- 5:35-36: News of death arrives, but Jesus commands Jairus not to fear, only believe.
- 5:37-43: Jesus takes the dead girl by the hand, commands her to rise, and restores her to life.
Key Greek Terms
Form in passage Dative · Singular · Neuter What is this?
Sense unclean spirit, demonic spirit
Definition A demonic spirit opposed to God's holiness.
References Mark 5:2
Lexicon unclean spirit, demonic spirit
Why it matters The Gerasene man's condition is spiritual bondage by an unclean spirit, which Jesus decisively confronts.
Pastoral Entry
Pastoral Definition
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μνημεῖον (mnēmeion) means a tomb, grave, burial place, or memorial monument. The word can name a location holding the dead, a constructed memorial, or a tomb associated with remembrance and honor. In the Gospels, tombs appear as places of uncleanness and social exclusion, monuments decorated by people who reject the message of the prophets they honor, sites of genuine burial and grief, and locations transformed by Jesus' authority over death.
The man in Mark 5 lives among tombs under destructive spiritual oppression until Jesus restores him to community and witness. Jesus condemns leaders who build prophets' tombs while sharing the murderous posture of their ancestors, exposing memorial honor without obedience. Joseph of Arimathea places Jesus' body in a real new tomb and seals its entrance with a great stone.
At Lazarus's tomb Jesus is deeply moved, confronts death, and calls His friend out. Mary Magdalene comes to Jesus' tomb in darkness and grief and discovers the stone removed, leading into the resurrection witness. Jesus also promises an hour when all in the graves will hear His voice and come out. These texts preserve both burial reality and resurrection hope.
A tomb is not merely a metaphor for sadness, addiction, or an unsuccessful season, and people experiencing depression should never be described as choosing to live among tombs. Christian hope does not mock funerals or hurry mourners past grief. It confesses that Jesus truly died, was buried, rose bodily, and will summon the dead. μνημεῖον helps readers face death honestly, remember faithfully, expose hypocritical memorials, protect the dignity of bodies, and place final hope in Christ's life-giving voice rather than in monuments or relics.
Form in passage Genitive · Plural · Neuter What is this?
Sense tombs, burial places
Definition Places of burial associated with death.
References Mark 5:2-5
Lexicon tombs, burial places
Why it matters The man's dwelling among tombs intensifies the uncleanness, isolation, and death-shaped bondage of the scene.
Form in passage Dative · Singular · Feminine What is this?
Sense chains, bonds
Definition Metal restraints used for binding.
References Mark 5:3-4
Lexicon chains, bonds
Why it matters The broken chains show that human restraint could not solve the man's bondage.
Form in passage Aorist · Active · Infinitive What is this?
Sense subdue, tame, control
Definition To bring under control.
References Mark 5:4
Lexicon subdue, tame, control
Why it matters No one could subdue the man, but Jesus' word accomplishes what human force could not.
Individual words ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται ho huios tou anthropou paradidotai · ναὸν τοῦ θεοῦ naon tou theou · υἱοὶ ὑψίστου huioi hypsistou
Form in passage Vocative · Singular · Masculine What is this?
Sense Son of the Most High God
Definition A title acknowledging Jesus' supreme divine identity and authority.
References Mark 5:7
Lexicon Son of the Most High God
Why it matters The demons recognize Jesus' identity and superior authority, though not with saving faith.
Form in passage Aorist · Active · Subjunctive · 2nd Person · Singular What is this?
Sense torment, torture
Definition To torment or subject to severe distress.
References Mark 5:7
Lexicon torment, torture
Why it matters The demons know that Jesus has eschatological authority over their judgment.
Pastoral Entry
Pastoral Definition
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Exerchomai is a broad verb for going out, coming out, or departing. Its meaning is controlled by origin, destination, subject, and purpose. Matthew cites the promise that a ruler will come from Bethlehem. Mark describes Jesus' family going out to restrain Him. Jesus instructs rejected messengers to leave a town and shake dust from their feet. Barnabas departs for Tarsus to seek Saul.
Revelation depicts deceiving spirits going out to gather the nations for battle. These are not one theological movement. The verb can mark messianic emergence, mistaken intervention, obedient withdrawal, purposeful search, or evil mobilization. A faithful study resists turning "going out" into a symbol until the passage itself does so and instead follows the narrative action and agency.
Form in passage Aorist · Active · Imperative · 2nd Person · Singular What is this?
Sense come out, go out
Definition To depart or come out.
References Mark 5:8
Lexicon come out, go out
Why it matters Jesus commands the unclean spirit to leave, showing direct authority over demonic occupation.
Sense legion, large military unit
Definition A large Roman military unit; here used to indicate many demons.
References Mark 5:9
Lexicon legion, large military unit
Why it matters The name communicates overwhelming demonic occupation, making Jesus' authority more striking.
Pastoral Entry
Pastoral Definition
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παρακαλέω means to urge, appeal, exhort, encourage, comfort, or summon alongside, with the exact nuance supplied by context. In the Pastoral Epistles, the word is a practical ministry verb. Paul urges Timothy to remain in Ephesus to confront false doctrine, urges prayer for all people, tells Timothy to appeal to an older man as to a father, commands him to encourage faithful servants, tells him to encourage in preaching with patience and instruction, and tells Titus to encourage others by sound teaching and to encourage and rebuke with authority.
The word is not merely emotional comfort and not merely hard command. It describes speech that comes alongside people with truth, authority, patience, respect, and doctrinal substance. παρακαλέω is one of the words that keeps pastoral ministry from becoming either harsh control or vague affirmation. It is truth applied to people for faithful response.
Form in passage Imperfect · Active · Indicative · 3rd Person · Singular What is this?
Sense beg, plead, appeal
Definition To urge or plead strongly.
References Mark 5:10, 5:12
Lexicon beg, plead, appeal
Why it matters The demons plead before Jesus, showing that they are subject to his permission.
Pastoral Entry
Pastoral Definition
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Epitrepo means to permit, allow, grant leave, or give authorization within a relationship of authority. The word appears in ordinary requests, political permissions, apostolic travel, moral teaching, and statements about what God permits. It is therefore not a simple endorsement word. Moses permitted divorce because of hardness of heart, but Jesus immediately distinguishes that permission from God's creation design.
Pilate permits Joseph to remove Jesus' body, yet that does not make Pilate spiritually wise. Paul can ask permission to speak, and he can say plans will happen if the Lord permits. The word helps teachers distinguish permission from approval, concession from command, and human authorization from divine will.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense permit, allow
Definition To allow or give permission.
References Mark 5:13
Lexicon permit, allow
Why it matters The demons act only by Jesus' permission, underlining his sovereign authority.
Form in passage Present · Active · Participle · Singular What is this?
Sense be of sound mind, self-controlled
Definition To be sane, sensible, or in sound mind.
References Mark 5:15
Lexicon be of sound mind, self-controlled
Why it matters Jesus' deliverance restores the man's sanity, dignity, and self-possession.
Pastoral Entry
Pastoral Definition
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Phobeo means to fear, be afraid, be alarmed, or show reverent regard. The New Testament uses it for terror before danger, reverent fear of God, fear of people, respect within ordered relationships, and holy warning against arrogance. The word must be handled by context because fear can be sinful, natural, protective, reverent, or commanded. Angels tell frightened people not to fear because God is acting in mercy.
Jesus tells disciples not to fear human persecutors but to fear God. Acts speaks of God-fearing Gentiles whom God welcomes. Paul warns believers not to be arrogant but to fear. Peter can command fear of God while also calling believers to honor others. Phobeo therefore helps readers reorder fear under God's authority rather than deny fear or be ruled by it.
Sense fear, be afraid
Definition To fear or be alarmed.
References Mark 5:15, 5:33, 5:36
Lexicon fear, be afraid
Why it matters Fear can either move toward faith or reject Jesus' presence, as the Gerasenes demonstrate.
Pastoral Entry
Pastoral Definition
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G1653 means to show mercy or to have mercy on someone. In Paul, mercy is never a reward the sinner controls. Romans 9 and 11 place mercy in God's sovereign freedom and saving purpose. Second Corinthians shows that received mercy sustains ministry endurance. The word helps teachers speak of mercy as God's action toward the undeserving.
For preaching and teaching, this companion keeps the term tied to its cited Pauline settings before moving toward doctrine or application. The aim is not to turn a Greek gloss into a sermon by itself, but to help readers notice how the word functions inside Paul's argument, relationships, warnings, and gospel-centered exhortation with patient clarity.
Sense show mercy
Definition To show compassion, mercy, or pity.
References Mark 5:19
Lexicon show mercy
Why it matters Jesus defines the man's testimony as the Lord's merciful action toward him.
Pastoral Entry
Pastoral Definition
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κηρύσσω means to herald, proclaim, or preach. In the Pastoral Epistles, it appears directly in two concentrated places. The mystery of godliness was proclaimed among the nations, and Timothy is commanded to preach the word in season and out of season. Because the local occurrence count is low, these direct witnesses should be read with supporting canonical context where heralding language describes John, Jesus, the apostles, and gospel messengers.
The word emphasizes public announcement rather than private reflection. A herald does not invent the message, but announces what has been given. In 2 Timothy 4:2, preaching the word includes readiness, reproof, rebuke, encouragement, patience, and instruction. In 1 Timothy 3:16, proclamation belongs to the confession of Christ's appearing, vindication, witness, worldwide belief, and glory.
κηρύσσω therefore joins Christ-centered content with public, accountable proclamation.
Form in passage Present · Active · Infinitive What is this?
Sense proclaim, herald
Definition To publicly announce or herald.
References Mark 5:20
Lexicon proclaim, herald
Why it matters The delivered man becomes a witness proclaiming what Jesus has done.
Form in passage Dative · Singular · Feminine What is this?
Sense Decapolis, ten-city region
Definition A region of ten cities with significant Gentile cultural influence.
References Mark 5:20
Lexicon Decapolis, ten-city region
Why it matters The man's witness in the Decapolis hints at the gospel's movement into broader Gentile spaces.
Form in passage Genitive · Plural · Masculine What is this?
Sense synagogue ruler or leader
Definition A leader or official responsible for synagogue affairs.
References Mark 5:22
Lexicon synagogue ruler or leader
Why it matters Jairus's public appeal shows a respected leader humbling himself before Jesus.
Individual words naphal naphal · ἔρριψαν αὐτοὺς παρὰ τοὺς πόδας αὐτοῦ erripsan autous para tous podas autou
Sense fall before someone's feet
Definition A posture of humility, pleading, and submission.
References Mark 5:6, 5:22
Lexicon fall before someone's feet
Why it matters Both the demonized man and Jairus fall before Jesus, but with very different meanings and responses.
Pastoral Entry
Pastoral Definition
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σώζω names saving action: rescue from danger, deliverance from ruin, and preservation into the safety God gives. In the Pastoral Epistles, the word is not vague religious improvement. Christ Jesus came into the world to save sinners, God wants people to be saved and come to the knowledge of the truth, and God has saved us not because of our works but because of His purpose, grace, mercy, new birth, and the Holy Spirit.
The word also reaches into ministry responsibility. Timothy's persevering attention to life and teaching is described as saving himself and his hearers, not because teaching earns redemption, but because sound doctrine is one of God's appointed means for guarding people in the gospel. Paul can also use the word for the Lord's final rescue into the heavenly kingdom.
σώζω therefore holds together conversion, mercy, truth, sanctifying means, and final deliverance under God's saving initiative.
Sense save, heal, make well
Definition To save, rescue, heal, or make whole depending on context.
References Mark 5:23, 5:28, 5:34
Lexicon save, heal, make well
Why it matters The woman's desired healing and Jesus' final word use a salvation-healing term that signals wholeness from him.
Form in passage Dative · Singular · Feminine What is this?
Sense flow/discharge of blood
Definition A bleeding condition, here chronic and ritually significant.
References Mark 5:25
Lexicon flow/discharge of blood
Why it matters The woman's condition involved physical suffering, social shame, ritual impurity, and economic loss.
Pastoral Entry
Pastoral Definition
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πάσχω means to suffer, undergo, or experience something, especially affliction, pain, mistreatment, or costly obedience. The word is not automatically heroic and should not be romanticized. Its Christian weight comes from the way Scripture uses it around Christ and His people. Christ suffered, learned obedience through what He suffered, and entered glory through suffering.
Believers may also suffer for Him, suffer while doing good, and entrust themselves to God. In the Pastoral Epistles, Paul’s own suffering is joined to confidence: he is not ashamed because he knows the One he has believed. Suffering is interpreted through Christ, guarded by faith, and entrusted to God.
Form in passage Aorist · Active · Participle · Singular What is this?
Sense suffer, endure
Definition To suffer or undergo hardship.
References Mark 5:26
Lexicon suffer, endure
Why it matters Mark stresses the woman's long and costly suffering before Jesus heals her.
Sense touch, take hold of
Definition To touch or make contact.
References Mark 5:27-31
Lexicon touch, take hold of
Why it matters The woman's touch expresses faith that Jesus' power can heal despite her uncleanness.
Pastoral Entry
Pastoral Definition
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Dynamis names power, ability, mighty work, or effective strength. The New Testament uses the word for God's power in creation, the Spirit's overshadowing work, Jesus' miracles, apostolic witness, the gospel's saving efficacy, resurrection strength, and Christ's power perfected in weakness. It is not a word for self-display, spiritual performance, or raw force detached from God's purpose.
Luke connects power with the Holy Spirit and witness. Paul says the gospel and the message of the cross are God's power, even when they look foolish to the world. In weakness, Christ's power rests on His servant. The word therefore teaches that true power belongs to God, works through the gospel, and often appears in forms that overturn human boasting.
Form in passage Accusative · Singular · Feminine What is this?
Sense power, might
Definition Effective power or ability.
References Mark 5:30
Lexicon power, might
Why it matters Jesus perceives that healing power has gone out from him.
Form in passage Present · Active · Participle · Singular What is this?
Sense tremble
Definition To tremble with fear or awe.
References Mark 5:33
Lexicon tremble
Why it matters The woman's trembling shows the vulnerability and reverence of coming fully into the truth before Jesus.
Form in passage Accusative · Singular · Feminine What is this?
Sense the whole truth
Definition The complete truth of what had happened.
References Mark 5:33
Lexicon the whole truth
Why it matters Jesus draws the woman from hidden contact into truthful confession and public restoration.
Pastoral Entry
Pastoral Definition
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Thygatēr means daughter, a female child or descendant, and can also function as a compassionate or communal form of address. A ruler pleads for his dying daughter. Jesus addresses the Canaanite woman's healed child and commends the mother's faith. Luke identifies Elizabeth as one of Aaron's daughters, meaning a female descendant. Jesus calls grieving Jerusalem women "daughters of Jerusalem," and Hebrews says Pharaoh's daughter raised Moses.
The noun carries real family and lineage relationships but does not assign one uniform social role. Its passages highlight parental anguish, a girl's need, covenant ancestry, communal identity, and providential care across ethnic and political boundaries.
Form in passage Nominative · Singular · Feminine What is this?
Sense daughter
Definition Female child; term of tender familial address.
References Mark 5:34
Lexicon daughter
Why it matters Jesus restores the woman's relational identity and dignity by calling her daughter.
Pastoral Entry
Pastoral Definition
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πίστις means faith, trust, or faithfulness, and in the Pastoral Epistles it carries both personal reliance on Christ and the entrusted body of apostolic truth. The word can describe sincere faith, the faith that receives salvation in Christ Jesus, faith held with a clear conscience, faith that can be shipwrecked, faith some abandon, and the faith Paul has kept to the end.
It can also describe the faith of God's elect and the faithful conduct that adorns the teaching about God our Savior. This range requires careful teaching. Paul is not using πίστις as bare religious sincerity. Faith has an object: Christ Jesus. Faith also has a moral companion: a good conscience. Faith can be nourished by Scripture, guarded against false teaching, modeled across generations, and persevered in through suffering.
In these letters, faith is personal and doctrinal, received and guarded, confessed and lived. It is not works-righteousness, but neither is it empty profession. Pastoral teaching should help readers trust Christ, hold the apostolic faith, keep conscience clear, resist shipwreck, and finish the race.
Form in passage Nominative · Singular · Feminine What is this?
Sense faith, trust
Definition Trusting reliance on Jesus.
References Mark 5:34, 5:36
Lexicon faith, trust
Why it matters Jesus says the woman's faith has healed her and commands Jairus to believe rather than fear.
Pastoral Entry
Pastoral Definition
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εἰρήνη names peace as reconciled well-being under God, not merely quiet circumstances or the absence of conflict. In the Pastoral Epistles, peace appears in the apostolic greetings and in the call to flee youthful passions and pursue righteousness, faith, love, and peace with those who call on the Lord from a pure heart. That setting matters. Peace is a gift from God the Father and Christ Jesus, and it is also a pursued shape of life within the holy community.
The wider New Testament anchors this peace in justification through Christ, in Christ Himself who makes one new people, and in the peace of God that guards hearts and minds. Peace therefore belongs to reconciliation, order, worship, church fellowship, and persevering discipleship. It is deeper than calm feelings and stronger than conflict avoidance.
Form in passage Accusative · Singular · Feminine What is this?
Sense peace, wholeness, well-being
Definition Peace, well-being, or wholeness.
References Mark 5:34
Lexicon peace, wholeness, well-being
Why it matters Jesus sends the woman away not only healed but restored in peace.
Cross-language bridge 1 link · View in lexicon
Form in passage Genitive · Singular · Feminine What is this?
Sense scourge, affliction, suffering
Definition A severe affliction or torment.
References Mark 5:29, 5:34
Lexicon scourge, affliction, suffering
Why it matters Jesus declares the woman freed from the affliction that had dominated her life.
Pastoral Entry
Pastoral Definition
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Phobeo means to fear, be afraid, be alarmed, or show reverent regard. The New Testament uses it for terror before danger, reverent fear of God, fear of people, respect within ordered relationships, and holy warning against arrogance. The word must be handled by context because fear can be sinful, natural, protective, reverent, or commanded. Angels tell frightened people not to fear because God is acting in mercy.
Jesus tells disciples not to fear human persecutors but to fear God. Acts speaks of God-fearing Gentiles whom God welcomes. Paul warns believers not to be arrogant but to fear. Peter can command fear of God while also calling believers to honor others. Phobeo therefore helps readers reorder fear under God's authority rather than deny fear or be ruled by it.
Sense do not fear
Definition A command to stop being afraid.
References Mark 5:36
Lexicon do not fear
Why it matters Jesus commands Jairus not to let death's announcement rule his heart.
Pastoral Entry
Pastoral Definition
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Pisteuo means to believe, trust, rely on, or entrust oneself, with saving force when directed toward God, Christ, or the gospel as Scripture presents them. The New Testament does not use the verb for bare opinion or religious optimism. Jesus commands people to repent and believe in the gospel. John says those who believe in the Son have eternal life and writes so readers may believe Jesus is the Christ, the Son of God.
Paul and Silas tell the jailer to believe in the Lord Jesus and be saved. Romans joins heart-belief in the resurrection with confession of Jesus as Lord. For pastoral teaching, pisteuo calls readers away from self-reliance into receptive trust in Christ, a trust that receives life and shows itself in allegiance.
Form in passage Present · Active · Imperative · 2nd Person · Singular What is this?
Sense believe, trust
Definition To trust or rely upon.
References Mark 5:36
Lexicon believe, trust
Why it matters Jesus commands continuing faith in the face of death.
Pastoral Entry
Pastoral Definition
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G2518 is represented in this Pauline-focused companion by the reviewed display gloss "to sleep." In Paul's letters, the term appears in passages such as 1Thess. 5. 7, Eph. 5. 14, 1Thess. 5. 10, where the local argument determines whether the emphasis is doctrinal, ethical, pastoral, or ministry-related. The companion therefore treats To Sleep as a passage-governed word study rather than a detached lexical slogan.
It gives teachers a compact way to notice the term, compare several Pauline settings, and move toward application only after the immediate context has set the boundary. The aim is disciplined clarity: the Greek term can sharpen reading, but it does not replace the grammar, flow, and theological burden of the passage itself.
Form in passage Present · Active · Indicative · 3rd Person · Singular What is this?
Sense sleep
Definition To sleep; used figuratively for death under Jesus' authority.
References Mark 5:39
Lexicon sleep
Why it matters Jesus speaks of death as sleep, not because death is unreal, but because it is not final before him.
Pastoral Entry
Pastoral Definition
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Egeiro means to raise, awaken, get up, or cause to rise. It can describe ordinary rising, waking, healing, raising up a person, or resurrection from the dead. In the New Testament, its central theological weight falls on the resurrection of Jesus and the future raising of those who belong to Him. Matthew announces, 'He has risen.' John records Jesus' authority to raise the temple of His body, His claim that the Father raises the dead, and apostolic preaching that God raised the Author of life.
Paul joins the same verb to the Spirit's future giving of life to mortal bodies and to Christ as firstfruits. Egeiro must not be spiritualized into vague renewal. Nor should every use be forced into resurrection. The context decides whether the rising is from sleep, sickness, posture, death, or final hope.
Form in passage Present · Active · Imperative · 2nd Person · Singular What is this?
Sense raise, get up, awaken
Definition To raise up or cause to rise.
References Mark 5:41
Lexicon raise, get up, awaken
Why it matters Jesus' command raises the dead girl and anticipates resurrection language.
Cross-language bridge 1 link · View in lexicon
Individual words ἐκστάσει μεγάλῃ ekstasei megalē · ὁ γὰρ μικρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων, οὗτός ἐστιν μέγας ho gar mikroteros en pasin hymin hyparchōn, houtos estin megas
Form in passage Dative · Singular · Feminine What is this?
Sense great astonishment, amazement
Definition Overwhelming amazement or astonishment.
References Mark 5:42
Lexicon great astonishment, amazement
Why it matters The raising produces overwhelming amazement, but Jesus still controls the disclosure of the miracle.
Form in passage Dative · Singular · Neuter What is this?
Sense unclean spirit
Definition A demonic spirit opposed to God's holiness.
References Mark 5:2, 5:8, 5:13
Lexicon unclean spirit
Why it matters Jesus' authority over the unclean spirit reveals his kingdom power over demonic bondage.
Form in passage Genitive · Plural · Masculine What is this?
Sense synagogue leader
Definition A synagogue official or ruler.
References Mark 5:22, 5:35-36, 5:38
Lexicon synagogue leader
Why it matters Jairus's public humility before Jesus is striking because of his social-religious role.
Pastoral Entry
Pastoral Definition
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σώζω names saving action: rescue from danger, deliverance from ruin, and preservation into the safety God gives. In the Pastoral Epistles, the word is not vague religious improvement. Christ Jesus came into the world to save sinners, God wants people to be saved and come to the knowledge of the truth, and God has saved us not because of our works but because of His purpose, grace, mercy, new birth, and the Holy Spirit.
The word also reaches into ministry responsibility. Timothy's persevering attention to life and teaching is described as saving himself and his hearers, not because teaching earns redemption, but because sound doctrine is one of God's appointed means for guarding people in the gospel. Paul can also use the word for the Lord's final rescue into the heavenly kingdom.
σώζω therefore holds together conversion, mercy, truth, sanctifying means, and final deliverance under God's saving initiative.
Sense save, heal, make well
Definition To rescue, save, heal, or make whole.
References Mark 5:23, 5:28, 5:34
Lexicon save, heal, make well
Why it matters The word connects physical healing with broader wholeness from Jesus.
Pastoral Entry
Pastoral Definition
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αἷμα is the Greek word for blood, and few words in the New Testament carry as much theological density. At its most literal, it refers to the physical substance of biological life — the blood of humans and animals. The Greek world associated blood with life itself, and this association was inherited and deepened by the Hebrew Bible, where blood is explicitly declared to be the life of the creature (Lev 17:11). But in the New Testament, many significant theological uses of this word point beyond physiology to the atoning work of Christ.
The logic the New Testament draws on was established in the Torah: the life is in the blood, and the blood makes atonement for the soul (Lev 17:11). Hebrews states it with stark precision: without the shedding of blood there is no remission of sin (Heb 9:22). This is not arbitrary or primitive — it is the canonical assertion that sin's consequence is death, and that the canonical sacrificial answer to death includes substitutionary life-for-life exchange. The animal sacrifices in Israel pointed forward to the one sacrifice Christians confess actually accomplishes what the ritual signified.
Paul calls Christ's death a propitiation through faith in his blood (Rom 3:25). Ephesians grounds redemption and forgiveness explicitly in the blood of Christ (Eph 1:7). Peter calls it precious blood, as of a lamb without blemish (1 Pet 1:19). Revelation frames the whole vision of cosmic renewal on the fact that Christ has washed his people from their sins in his own blood and made them a kingdom (Rev 1:5-6) — connecting αἷμα directly to βασιλεύς, the royal work accomplished through the blood. For the preacher, the blood of Christ is not decorative language: remove the atoning death of Christ from the gospel and the gospel itself has been emptied.
Form in passage Genitive · Singular · Neuter What is this?
Sense blood
Definition Blood, here connected with a long-term bleeding condition.
References Mark 5:25, 5:29
Lexicon blood
Why it matters The woman's condition involves chronic suffering and ritual impurity concerns.
Sense touch
Definition To touch or make contact.
References Mark 5:27-31
Lexicon touch
Why it matters The woman's touch is an act of faith directed toward Jesus' healing power.
Pastoral Entry
Pastoral Definition
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Dynamis names power, ability, mighty work, or effective strength. The New Testament uses the word for God's power in creation, the Spirit's overshadowing work, Jesus' miracles, apostolic witness, the gospel's saving efficacy, resurrection strength, and Christ's power perfected in weakness. It is not a word for self-display, spiritual performance, or raw force detached from God's purpose.
Luke connects power with the Holy Spirit and witness. Paul says the gospel and the message of the cross are God's power, even when they look foolish to the world. In weakness, Christ's power rests on His servant. The word therefore teaches that true power belongs to God, works through the gospel, and often appears in forms that overturn human boasting.
Form in passage Accusative · Singular · Feminine What is this?
Sense power
Definition Effective power or might.
References Mark 5:30
Lexicon power
Why it matters Healing power goes out from Jesus, showing his effective authority.
Pastoral Entry
Pastoral Definition
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εἰρήνη names peace as reconciled well-being under God, not merely quiet circumstances or the absence of conflict. In the Pastoral Epistles, peace appears in the apostolic greetings and in the call to flee youthful passions and pursue righteousness, faith, love, and peace with those who call on the Lord from a pure heart. That setting matters. Peace is a gift from God the Father and Christ Jesus, and it is also a pursued shape of life within the holy community.
The wider New Testament anchors this peace in justification through Christ, in Christ Himself who makes one new people, and in the peace of God that guards hearts and minds. Peace therefore belongs to reconciliation, order, worship, church fellowship, and persevering discipleship. It is deeper than calm feelings and stronger than conflict avoidance.
Form in passage Accusative · Singular · Feminine What is this?
Sense peace, wholeness
Definition Peace, well-being, wholeness.
References Mark 5:34
Lexicon peace, wholeness
Why it matters Jesus sends the woman away in peace, confirming restoration beyond physical healing.
Cross-language bridge 1 link · View in lexicon
Pastoral Entry
Pastoral Definition
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Pisteuo means to believe, trust, rely on, or entrust oneself, with saving force when directed toward God, Christ, or the gospel as Scripture presents them. The New Testament does not use the verb for bare opinion or religious optimism. Jesus commands people to repent and believe in the gospel. John says those who believe in the Son have eternal life and writes so readers may believe Jesus is the Christ, the Son of God.
Paul and Silas tell the jailer to believe in the Lord Jesus and be saved. Romans joins heart-belief in the resurrection with confession of Jesus as Lord. For pastoral teaching, pisteuo calls readers away from self-reliance into receptive trust in Christ, a trust that receives life and shows itself in allegiance.
Form in passage Present · Active · Imperative · 2nd Person · Singular What is this?
Sense believe, trust
Definition To trust or rely upon.
References Mark 5:36
Lexicon believe, trust
Why it matters Jesus commands Jairus to continue trusting after death is announced.
Pastoral Entry
Pastoral Definition
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Egeiro means to raise, awaken, get up, or cause to rise. It can describe ordinary rising, waking, healing, raising up a person, or resurrection from the dead. In the New Testament, its central theological weight falls on the resurrection of Jesus and the future raising of those who belong to Him. Matthew announces, 'He has risen.' John records Jesus' authority to raise the temple of His body, His claim that the Father raises the dead, and apostolic preaching that God raised the Author of life.
Paul joins the same verb to the Spirit's future giving of life to mortal bodies and to Christ as firstfruits. Egeiro must not be spiritualized into vague renewal. Nor should every use be forced into resurrection. The context decides whether the rising is from sleep, sickness, posture, death, or final hope.
Form in passage Present · Active · Imperative · 2nd Person · Singular What is this?
Sense raise, awaken, get up
Definition To raise up or cause to rise.
References Mark 5:41
Lexicon raise, awaken, get up
Why it matters Jesus' command raises the dead girl and anticipates resurrection power.
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Key Aramaic Terms
ταλιθα κουμ
Sense Little girl, arise
Definition An Aramaic command preserved and translated by Mark.
References Mark 5:41
Lexicon Little girl, arise
Why it matters The preserved phrase highlights the tenderness and authority of Jesus' life-giving word.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (63)
grounds / explanation 3strong contrast / correction 3purpose clause 6conditional (subjunctive / open) 2content marker or causal 5continuation or mild contrast 10negative additive 1additive / emphatic 33
| v.1 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.2 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.3 | οὐδὲnot evennegative additiveοὐδέ in a list builds rhetorical force — each addition strengthens the overall negation. |
| v.5 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.6 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.7 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.8 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.9 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιbecausecontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.10 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
| v.11 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.12 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἵναso thatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
| v.13 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.14 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.15 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.16 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.17 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.18 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
| v.19 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.20 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.21 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.22 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.23 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...'ἵναso thatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
| v.24 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.25 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.26 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.28 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.ἐὰνIfconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.29 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.30 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.31 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.32 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.33 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.34 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.35 | ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.36 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.37 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.εἰonlyconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical. |
| v.38 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.39 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.40 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.41 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.42 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.43 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (153 main verbs)
completed 38ongoing 22prospective 1resultant 4imperative 9subjunctive 8background 17infinitive 13participle 41
| v.1 | ἦλθονérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.2 | ἐξελθόντοςexérchomaigot outaorist active participleparticipleParticiple — verbal adjective, supporting actionὑπήντησενhypantáōmetaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.3 | εἶχενéchōhadimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἐδύνατοdýnamaicouldimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past actionδῆσαιdéōbindaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.4 | δεδέσθαιdéōboundperfect passive infinitiveinfinitiveInfinitive — verbal noun or complementary verbδιεσπάσθαιdiaspáōtorn apartperfect passive infinitiveinfinitiveInfinitive — verbal noun or complementary verbσυντετρῖφθαιsyntríbōbroken in piecesperfect passive infinitiveinfinitiveInfinitive — verbal noun or complementary verbἴσχυενischýōstrong enoughimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionδαμάσαιdamázōsubdueaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.5 | κατακόπτωνkatakóptōcuttingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.6 | ἰδὼνhoráōsawaorist active participleparticipleParticiple — verbal adjective, supporting actionἔδραμενtréchōranaorist active indicativecompletedAorist indicative — punctiliar or completed actionπροσεκύνησενproskynéōbowed down beforeaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.7 | κράξαςkrázōcried outaorist active participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthὁρκίζωhorkízōimplorepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthβασανίσῃςtormentaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.8 | ἔλεγενlégōsayingimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἜξελθεexérchomaicome outaorist active imperativeimperativeImperative mood — command or exhortation |
| v.9 | ἐπηρώταeperōtáōaskedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionλέγειlégōrepliedpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.10 | παρεκάλειparakaléōbeggedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἀποστείλῃsendaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.11 | βοσκομένηbóskōfeedingpresent passive participleparticipleParticiple — verbal adjective, supporting action |
| v.12 | παρεκάλεσανparakaléōbeggedaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionΠέμψονpémpōsendaorist active imperativeimperativeImperative mood — command or exhortationεἰσέλθωμενeisérchomaienteraorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.13 | ἐπέτρεψενepitrépōgave ~ permissionaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐξελθόνταexérchomaicame outaorist active participleparticipleParticiple — verbal adjective, supporting actionεἰσῆλθονeisérchomaienteredaorist active indicativecompletedAorist indicative — punctiliar or completed actionὥρμησενhormáōrushedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐπνίγοντοpnígōdrownedimperfect passive indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.14 | βόσκοντεςbóskōherdsmenpresent active participleparticipleParticiple — verbal adjective, supporting actionἔφυγονpheúgōran offaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπήγγειλανreportedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἦλθονérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionἰδεῖνhoráōseeaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbγεγονόςgínomaihappenedperfect active participleparticipleParticiple — verbal adjective, supporting action |
| v.15 | ἔρχονταιérchomaicamepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthθεωροῦσινtheōréōsawpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthδαιμονιζόμενονdaimonízomaidemon-possessedpresent middle participleparticipleParticiple — verbal adjective, supporting actionκαθήμενονkáthēmaisittingpresent middle participleparticipleParticiple — verbal adjective, supporting actionἱματισμένονhimatízōclothedperfect passive participleparticipleParticiple — verbal adjective, supporting actionσωφρονοῦνταsōphronéōin ~ rightmindpresent active participleparticipleParticiple — verbal adjective, supporting actionἐσχηκόταéchōhadperfect active participleparticipleParticiple — verbal adjective, supporting actionἐφοβήθησανphobéōafraidaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.16 | διηγήσαντοdiēgéomaidescribedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἰδόντεςhoráōseenaorist active participleparticipleParticiple — verbal adjective, supporting actionἐγένετοgínomaihappenedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionδαιμονιζομένῳdaimonízomaidemon-possessedpresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.17 | ἤρξαντοbeganaorist middle indicativecompletedAorist indicative — punctiliar or completed actionπαρακαλεῖνparakaléōbegpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἀπελθεῖνdepartaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.18 | ἐμβαίνοντοςembaínōgettingpresent active participleparticipleParticiple — verbal adjective, supporting actionπαρεκάλειparakaléōbeggedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionδαιμονισθεὶςdaimonízomaidemon-possessedaorist passive participleparticipleParticiple — verbal adjective, supporting action |
| v.19 | ἀφῆκενletaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthὝπαγεhypágōgopresent active imperativeimperativeImperative mood — command or exhortationἀπάγγειλονtellaorist active imperativeimperativeImperative mood — command or exhortationπεποίηκενpoiéōdoneperfect active indicativeresultantPerfect indicative — completed action with present resultἠλέησένeleéōhad mercy onaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.20 | ἀπῆλθενwent awayaorist active indicativecompletedAorist indicative — punctiliar or completed actionἤρξατοbeganaorist middle indicativecompletedAorist indicative — punctiliar or completed actionκηρύσσεινkērýssōproclaimpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἐποίησενpoiéōdoneaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐθαύμαζονthaumázōamazedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.21 | διαπεράσαντοςdiaperáōcrossed overaorist active participleparticipleParticiple — verbal adjective, supporting actionσυνήχθηsynágōgatheredaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.22 | ἔρχεταιérchomaicamepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἰδὼνhoráōsawaorist active participleparticipleParticiple — verbal adjective, supporting actionπίπτειpíptōfellpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.23 | παρακαλεῖparakaléōbeggedpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγωνlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionἐλθὼνérchomaicomeaorist active participleparticipleParticiple — verbal adjective, supporting actionἐπιθῇςepitíthēmilay ~ onaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentσωθῇsṓzōhealedaorist passive subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentζήσῃzáōliveaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.24 | ἀπῆλθενwentaorist active indicativecompletedAorist indicative — punctiliar or completed actionἠκολούθειfollowedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionσυνέθλιβονsynthlíbōthrongedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.26 | παθοῦσαpáschōenduredaorist active participleparticipleParticiple — verbal adjective, supporting actionδαπανήσασαdapanáōspentaorist active participleparticipleParticiple — verbal adjective, supporting actionὠφεληθεῖσαōpheléōbetteraorist passive participleparticipleParticiple — verbal adjective, supporting actionἐλθοῦσαérchomaigrewaorist active participleparticipleParticiple — verbal adjective, supporting action |
| v.27 | ἀκούσασαheardaorist active participleparticipleParticiple — verbal adjective, supporting actionἐλθοῦσαérchomaicame upaorist active participleparticipleParticiple — verbal adjective, supporting actionἥψατοtouchedaorist middle indicativecompletedAorist indicative — punctiliar or completed action |
| v.28 | ἔλεγενlégōsaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἅψωμαιtouchaorist middle subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentσωθήσομαιsṓzōmade wellfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.29 | ἐξηράνθηxēraínōdried upaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἔγνωginṓskōfeltaorist active indicativecompletedAorist indicative — punctiliar or completed actionἴαταιiáomaihealedperfect passive indicativeresultantPerfect indicative — completed action with present result |
| v.30 | ἐπιγνοὺςepiginṓskōperceivingaorist active participleparticipleParticiple — verbal adjective, supporting actionἐξελθοῦσανexérchomaigone outaorist active participleparticipleParticiple — verbal adjective, supporting actionἐπιστραφεὶςepistréphōturned aroundaorist passive participleparticipleParticiple — verbal adjective, supporting actionἔλεγενlégōsaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἥψατοtouchedaorist middle indicativecompletedAorist indicative — punctiliar or completed action |
| v.31 | ἔλεγονlégōsaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionΒλέπειςseepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthσυνθλίβοντάsynthlíbōpressing inpresent active participleparticipleParticiple — verbal adjective, supporting actionλέγειςlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἥψατοtouchedaorist middle indicativecompletedAorist indicative — punctiliar or completed action |
| v.32 | περιεβλέπετοperiblépōlooked aroundimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past actionἰδεῖνhoráōseeaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbποιήσασανpoiéōdoneaorist active participleparticipleParticiple — verbal adjective, supporting action |
| v.33 | εἰδυῖαeídōknowingperfect active participleparticipleParticiple — verbal adjective, supporting actionγέγονενgínomaihappenedperfect active indicativeresultantPerfect indicative — completed action with present resultἦλθενérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionπροσέπεσενprospíptōfell down beforeaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōtoldaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.34 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionσέσωκένsṓzōmade ~ wellperfect active indicativeresultantPerfect indicative — completed action with present resultὕπαγεhypágōgopresent active imperativeimperativeImperative mood — command or exhortation |
| v.35 | λαλοῦντοςlaléōspeakingpresent active participleparticipleParticiple — verbal adjective, supporting actionἔρχονταιérchomaicamepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγοντεςlégōsaidpresent active participleparticipleParticiple — verbal adjective, supporting actionἀπέθανενdeadaorist active indicativecompletedAorist indicative — punctiliar or completed actionσκύλλειςskýllōtroublepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.36 | παρακούσαςparakoúōoverhearingaorist active participleparticipleParticiple — verbal adjective, supporting actionλαλούμενονlaléōsaidpresent passive participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthφοβοῦphobéōafraidpresent middle imperativeimperativeImperative mood — command or exhortationπίστευεpisteúōbelievepresent active imperativeimperativeImperative mood — command or exhortation |
| v.37 | ἀφῆκενallowedaorist active indicativecompletedAorist indicative — punctiliar or completed actionσυνακολουθῆσαιsynakolouthéōfollowaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.38 | ἔρχονταιérchomaicamepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthθεωρεῖtheōréōsawpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.39 | εἰσελθὼνeisérchomaienteredaorist active participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀπέθανενdeadaorist active indicativecompletedAorist indicative — punctiliar or completed actionκαθεύδειkatheúdōsleepingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.40 | κατεγέλωνkatageláōlaughed atimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἐκβαλὼνekbállōput ~ outsideaorist active participleparticipleParticiple — verbal adjective, supporting actionπαραλαμβάνειparalambánōtookpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεἰσπορεύεταιeisporeúomaiwent inpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.41 | κρατήσαςkratéōtookaorist active participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκουμkoûmikoumaorist active imperativeimperativeImperative mood — command or exhortationλέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔγειρεegeírōget uppresent active imperativeimperativeImperative mood — command or exhortation |
| v.42 | ἀνέστηgot upaorist active indicativecompletedAorist indicative — punctiliar or completed actionπεριεπάτειperipatéōwalkimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἐξέστησανexístēmiastonishedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.43 | διεστείλατοdiastéllomaigave ~ ordersaorist middle indicativecompletedAorist indicative — punctiliar or completed actionγνοῖginṓskōknowaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentεἶπενépōtoldaorist active indicativecompletedAorist indicative — punctiliar or completed actionδοθῆναιdídōmigiveaorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verbφαγεῖνphágōeataorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Theological Argument
Mark 5 argues that Jesus' kingdom authority penetrates the most unclean, hopeless, and feared places. He frees a man from demonic occupation, restores him as a witness, heals a woman whose impurity and suffering have isolated her for twelve years, and raises a dead child by his word. The chapter calls readers away from fear into faith and shows that Jesus' holiness is not contaminated by uncleanness; his holiness cleanses, restores, and gives life.
Jesus crosses the sea, conquers a legion, restores a ruined man, is rejected by fearful observers, sends a witness, heals hidden suffering, calls a woman daughter, commands faith over fear, and raises the dead.
- 1.Jesus enters territories marked by uncleanness and bondage without being threatened by them.
- 2.Human restraint cannot solve spiritual bondage.
- 3.Demonic powers recognize Jesus' superior authority.
- 4.Jesus' authority over demons is decisive and liberating.
- 5.People may fear Jesus' power more than they rejoice in his mercy.
- 6.Delivered people become witnesses to the Lord's mercy.
- 7.Desperation can drive people of status and people of shame alike to Jesus.
- 8.Faith reaches toward Jesus even when shame and uncleanness would keep a person hidden.
- 9.Jesus does not only heal secretly; he restores publicly and relationally.
- 10.Death does not end Jesus' authority.
- 11.Fear is answered by faith in the person and authority of Jesus.
- 12.Jesus' life-giving word anticipates resurrection hope.
Theological Focus
- Jesus' authority over demons
- Jesus as Son of the Most High God
- Deliverance from spiritual bondage
- Restoration of dignity and sanity
- Fearful rejection of Jesus
- Witness to divine mercy
- Faith in desperate suffering
- Ritual uncleanness overcome by Jesus' holiness
- Public restoration from shame
- Jesus' compassion toward hidden sufferers
- Faith over fear
- Jesus' authority over death
- Resurrection preview
- Messianic secrecy
- The inclusiveness of mercy: Gentile region, unclean woman, synagogue leader, dead child
- The power of Jesus' word and touch
- Authority over Demons
- Restoration
- Fearful Rejection
- Missionary Witness
- Faith
- Uncleanness and Holiness
- Daughterhood
- Delay and Faith
- Fear versus Faith
- Life over Death
- Christology
- Spiritual Warfare
- Human Depravity and Bondage
- Mercy
- Mission and Witness
- Purity and Holiness
- Healing
- Peace
- Resurrection
- Fear and Unbelief
Theological Themes
The legion of demons cannot resist Jesus' command, showing that Satan's domain is being invaded and plundered.
The demonized man is restored from violence, isolation, nakedness, and madness to dignity, composure, and witness.
The Gerasenes fear Jesus' disruptive authority and ask him to leave rather than welcoming the mercy displayed.
The restored man becomes a herald of what Jesus has done, especially in the Decapolis.
The bleeding woman and Jairus both model need-driven faith, though expressed in different ways.
Jesus' holiness is not contaminated by tombs, demons, blood impurity, or death; his holiness restores.
The bleeding woman is called daughter, while Jairus's daughter is raised, linking hidden suffering and visible death under Jesus' mercy.
The healing of the woman delays Jairus's journey, but Jesus' authority is sufficient even after death arrives.
Jesus directly commands Jairus to refuse fear and continue believing.
Jesus takes the dead girl by the hand and raises her, revealing life-giving authority that anticipates resurrection.
Covenant Significance
Mark 5 shows Jesus fulfilling and surpassing covenant categories of purity, mercy, and restoration. He enters unclean territory, confronts unclean spirits, restores a man among tombs, heals a woman with a long-term flow of blood, and touches a dead child. Under the law, tombs, blood impurity, and death marked uncleanness, yet Jesus is not defiled by contact. Instead, he cleanses and gives life. The restored Gerasene witness also hints at mercy moving beyond Jewish boundaries into Gentile regions.
Old Testament Connections
- Holiness that cleanses - Jesus' contact with uncleanness does not defile him · his authority reverses uncleanness and restores life.
- Deliverance from bondage - The Gerasene deliverance displays God's saving reign over forces that enslave and destroy.
- Mercy beyond Israel's familiar borders - The restored man is sent to testify in the Decapolis, suggesting the gospel's outward movement.
- Purity fulfilled in Christ - The bleeding woman's healing resolves the impurity condition that isolated her under the law.
- Death overcome - Jesus' raising of Jairus's daughter anticipates the resurrection victory that will be accomplished through his own death and resurrection.
- Faith as covenantal response - Jesus affirms faith and commands faith over fear, showing the proper response to his authority.
- Leviticus 15:25-30 - The woman's flow of blood evokes laws concerning prolonged bleeding and ritual impurity.
- Numbers 19:11-16 - Contact with death and tombs created uncleanness, deepening the significance of Jesus' authority in both the Gerasene and Jairus scenes.
- Isaiah 35:4-6 - The promise of God's coming salvation includes healing, restoration, and encouragement not to fear.
- Isaiah 49:24-26 - The Lord promises to rescue captives from the mighty, resonating with Jesus liberating the demonized man.
- Psalm 107:10-16 - The Lord delivers those bound in darkness and chains, matching the pattern of liberation.
- Psalm 107:23-30 - Following Mark 4, the Lord's authority over the sea continues into Jesus' crossing and deliverance mission.
- 1 Kings 17:17-24 - Elijah raises the widow's son, providing an Old Testament resurrection pattern.
- 2 Kings 4:32-37 - Elisha raises the Shunammite's son, forming a prophetic backdrop for Jesus' greater authority over death.
- Daniel 12:2 - The promise of resurrection frames the hope that Jesus' raising miracles anticipate.
- Hosea 13:14 - The Lord's promise to ransom from death resonates with Jesus' life-giving power.
Canonical Connections
Jesus' liberation of the Gerasene man fits the biblical pattern of God rescuing captives from powers too strong for them.
The legion's defeat develops the strong-man theme from Mark 3 and points to Christ's triumph over hostile powers.
The chapter gathers tombs, pigs, blood impurity, and death, yet Jesus' holiness brings restoration instead of defilement.
The restored man's witness echoes the biblical call to declare the works and mercy of the Lord.
The bleeding woman's faith aligns with the larger biblical pattern of trusting God's power and mercy.
Jesus sends the woman in peace, echoing the biblical fullness of shalom granted by divine salvation.
Jesus' raising of Jairus's daughter belongs to the biblical pattern of God giving life to the dead and anticipates the resurrection.
Jesus' command to Jairus stands in the biblical tradition of God's people being called from fear into trust.
Cross References
Canon-Wide Connections
Cross-reference data: OpenBible.info (CC BY 4.0)
Gospel Clarity
Mark 5 clarifies the gospel by showing that Jesus came to rescue people from powers they cannot defeat: demons, uncleanness, shame, suffering, fear, and death. The chapter does not yet give the full explanation of the cross and resurrection, but it displays the authority and mercy of the One who will accomplish salvation through his own death and resurrection. Jesus restores the ruined, calls the hidden sufferer daughter, commands faith in the face of death, and raises the dead by his word.
Gospel Guardrails
- The gospel rescues captives - The Gerasene deliverance shows Jesus' authority over enslaving spiritual powers.
- The gospel restores dignity - The demonized man is restored to sanity, clothing, community, and witness.
- The gospel moves outward - The restored man is sent to proclaim mercy in the Decapolis.
- The gospel welcomes hidden sufferers - The bleeding woman is not left anonymous · she is healed, addressed, and sent in peace.
- The gospel overcomes uncleanness - Jesus' holiness is stronger than impurity, shame, and exclusion.
- The gospel calls for faith over fear - Jesus commands Jairus to continue believing even after death is announced.
- The gospel anticipates resurrection - The raising of Jairus's daughter previews Jesus' power over death and points forward to resurrection hope.
- Do not reduce the chapter to proof that every sickness will be immediately healed in this age.
- Do not make faith a technique that controls Jesus · faith receives and trusts Jesus.
- Do not make demons the center of the Gerasene story · Jesus' authority and mercy are central.
- Do not shame sufferers who approach Jesus imperfectly or fearfully.
- Do not preach the woman as healed by superstition · Jesus names faith and gives peace.
- Do not treat death as unreal · Jesus' authority is greater than death, not dependent on denying it.
- Do not detach these miracles from the cross and resurrection, where Jesus' saving mission reaches its climax.
Primary Emphasis
Mark 5 gives one of the strongest concentrated displays of Jesus' authority in the Gospel. Jesus is the Son of the Most High God recognized by demons, the stronger One who delivers captives, the merciful Lord who sends restored people as witnesses, the holy healer whose power overcomes impurity, the giver of peace to a trembling daughter, and the Lord of life whose voice raises the dead.
Chapter Contribution
Mark 5 argues that Jesus' kingdom authority penetrates the most unclean, hopeless, and feared places. He frees a man from demonic occupation, restores him as a witness, heals a woman whose impurity and suffering have isolated her for twelve years, and raises a dead child by his word. The chapter calls readers away from fear into faith and shows that Jesus' holiness is not contaminated by uncleanness; his holiness cleanses, restores, and gives life.
Motifs in This Chapter
Follow faith, believing response, trust, and persevering allegiance across Scripture.
Trace how divine glory, revealed majesty, and Christ-centered exaltation move across Scripture.
Study holiness as divine character, covenant identity, and sanctified life across Scripture.
Study kingdom reign, divine rule, and gospel kingdom proclamation across Scripture.
Follow resurrection hope, vindication, and life-over-death patterns across the canon.
Trace servant identity, obedient mission, and suffering service across Scripture.
Trace the Spirit's presence, empowerment, renewal, and mission-bearing work across Scripture.
Doctrines in This Chapter
Jesus commands life and overcomes death.
Jesus exercises divine authority over evil spirits.
Christ’s holiness overcomes impurity.
Jesus possesses inherent power to heal and restore.
Jesus is recognized as Son of the Most High God.
Christ restores those enslaved by spiritual bondage.
Christ’s power anticipates His own resurrection.
Restoration comes through trusting Christ.
Trust in Christ is central in the face of despair.
Doctrinal Weight
Jesus is Son of the Most High God, deliverer, healer, giver of peace, and Lord over death.
The legion of demons is powerless before Jesus' command, showing the kingdom's victory over demonic bondage.
The Gerasene man displays destructive bondage beyond human restraint, pointing to the need for divine deliverance.
Jesus' deliverance and healing are explicitly described in terms of what the Lord has done and the mercy shown.
The restored man is commissioned to tell his own people what the Lord has done.
The woman is healed through faith, and Jairus is commanded to believe rather than fear.
Jesus' holiness overcomes impurity from bleeding, tombs, and death rather than being defiled by it.
Jesus heals chronic suffering that human physicians could not resolve.
Jesus sends the healed woman in peace, indicating wholeness, reconciliation, and restored standing.
The raising of Jairus's daughter previews resurrection power and anticipates Jesus' own victory over death.
The chapter contrasts fear that rejects or despairs with faith that trusts Jesus' authority.
Reading Lenses
Theological exposition and fulfillment
- Mark 5 clarifies the gospel by showing that Jesus came to rescue people from powers they cannot defeat: demons, uncleanness, shame, suffering, fear, and death. The chapter does not yet give the full explanation of the cross and resurrection, but it displays the authority and mercy of the One who will accomplish salvation through his own death and resurrection. Jesus restores the ruined, calls the hidden sufferer daughter, commands faith in the face of death, and raises the dead by his word.
Formation Focus
The reader must see that Jesus' authority reaches the deepest realms of human helplessness: demonic bondage, social exile, chronic uncleanness, desperate fear, and death.
God's people must bring hopeless cases to Jesus, resist fear, refuse to reject his disruptive mercy, and trust that his holiness cleanses rather than recoils from uncleanness.
Courageous faith, truthful confession, mercy-shaped witness, hope under delay, reverent confidence in Jesus' authority, compassion for the isolated, and steadfast trust in the Lord of life.
Practice Response
- Name the areas where fear has become more authoritative than Jesus' word.
- Pray for seemingly hopeless people with renewed confidence in Christ's authority.
- Move toward the isolated and ashamed with the mercy of Jesus.
- Tell the whole truth before Christ rather than hiding in shame.
- Turn personal deliverance into testimony of the Lord's mercy.
- Trust Jesus when his timing feels delayed.
- Comfort grieving people with resurrection hope without minimizing sorrow.
- Refuse spectacle-driven faith and seek obedient trust.
- Remember that Jesus' holiness overcomes uncleanness, bondage, and death.
Warnings and Misreadings
- Mark 5 warns that people may prefer manageable bondage over the disruptive authority of Jesus. The Gerasenes see a restored man but ask Jesus to leave. Crowds may press around Jesus without the faith of the bleeding woman. Fear may speak louder than Jesus' word when death appears final. Mockery may dismiss Jesus' promise before seeing his power. The chapter warns against fear, unbelief, shame-hidden faith, crowd-level contact without trust, and rejecting Jesus because his mercy disrupts comfort or economy.
- The Gerasene episode is mainly about the pigs. - The pigs reveal the destructive nature of the demons and the costliness of deliverance, but the center is Jesus' authority and the restoration of the man.
- The demonized man was beyond hope. - The story deliberately presents him as beyond human help so that Jesus' superior authority is unmistakable.
- Demonic recognition of Jesus is saving faith. - The demons know Jesus' identity and tremble, but they remain in rebellion. Recognition without submission is not faith.
- Jesus rejects the delivered man by not allowing him to go along. - Jesus does not reject him · he commissions him to a mission field among his own people.
- The bleeding woman's touch was magical. - Jesus identifies faith, not magic, as the means by which she received healing from him.
- The woman was wrong to approach secretly, so Jesus rebuked her. - Jesus draws her into public truth, assurance, and peace. His words are restorative, not shaming.
- Faith always guarantees immediate physical healing in this life. - Mark 5 displays Jesus' authority and compassion, but it does not establish a mechanical formula for healing on demand.
- Jesus was delayed by the woman and therefore almost failed Jairus. - The delay exposes that Jesus' authority is not limited by death. He is not late when death has arrived.
- The girl was only sleeping and not truly dead. - The messengers and mourners treat her as dead. Jesus' sleep language expresses his authority over death, not denial of death's reality.
- Secrecy after the resurrection means the miracle was insignificant. - The secrecy command continues Mark's concern that Jesus' identity be understood according to his mission, not merely spectacle.
Discipleship Questions
- Where do I assume a person or situation is beyond Jesus' authority?
- Do I prefer Jesus to restore people, even when his mercy disrupts comfort, control, or cost?
- Am I pressing around Jesus like the crowd, or reaching for him in faith like the woman?
- What shame or long-term suffering tempts me to hide rather than come truthfully before Christ?
- Can I tell Jesus the whole truth without fear of rejection?
- Do I believe Jesus' holiness is greater than my uncleanness?
- Where has delay tempted me to think Jesus is too late?
- What word of death or hopelessness am I allowing to overrule Jesus' command, 'Don't be afraid · just believe'?
- Do I laugh inwardly at Jesus' promises when the situation seems final?
- What testimony of mercy has Jesus given me to carry home to my own people?
- Am I willing to follow Jesus' assignment even when it is not the assignment I requested?
- How does Mark 5 expand my view of Christ's authority over every form of bondage?
Pastoral Applications
- Preaching - Preach Mark 5 as a unified authority chapter, not as three disconnected miracle stories. Jesus is Lord over demons, disease, and death.
- Counseling - Use the Gerasene man to show that no person is beyond Christ's restoring authority, while avoiding simplistic treatment of mental illness or spiritual oppression.
- Spiritual Warfare - Keep the focus on Jesus' command and victory, not speculation about demons.
- Evangelism - The restored man's mission shows that testimony begins with telling what the Lord has done and how he has shown mercy.
- Shame and Isolation - The bleeding woman shows that Jesus brings hidden sufferers into healing, truth, daughterhood, and peace.
- Church Care - Churches should recognize those whose suffering has been long, costly, and socially isolating, bringing them toward Christ with tenderness.
- Faith Formation - Teach that faith is not control over Jesus · faith trusts Jesus' authority even when his timing is not ours.
- Grief Ministry - Jairus's story helps pastors speak hope into death without denying grief or trivializing loss.
- Leadership - Jairus models humble leadership by falling before Jesus publicly when his household is desperate.
- Worship - Lead the church to worship Jesus as the Holy One whose touch cleanses and whose word raises the dead.
Pastoral Trajectories
The Gerasene man moves from tombs and torment to restored sanity and commissioned testimony.
The Gerasene community sees Jesus' power but responds by asking him to leave.
The bleeding woman moves from secret touch to public confession and Jesus' tender address as daughter.
Jairus's plea is interrupted by another healing, testing whether faith can endure apparent delay.
Jesus speaks faith into the moment when death seems to have ended hope.
Those who laugh at Jesus are put outside, while those brought near witness his authority over death.
Tombs, blood, and death all meet Jesus' holy authority and are overcome.
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
The Biblical World
Chapter At A Glance
Mark 5 moves from Jesus crossing into unclean territory and delivering a man from a legion of demons, to Jesus returning among Jewish crowds where a bleeding woman is healed by faith, to Jesus raising Jairus's daughter from death and commanding faith over fear.
Mark 5 shows Jesus fulfilling and surpassing covenant categories of purity, mercy, and restoration. He enters unclean territory, confronts unclean spirits, restores a man among tombs, heals a woman with a long-term flow of blood, and touches a dead child. Under the law, tombs, blood impurity, and death marked uncleanness, yet Jesus is not defiled by contact. Instead, he cleanses and gives life. The restored Gerasene witness also hints at mercy moving beyond Jewish boundaries into Gentile regions.
Mark 5 clarifies the gospel by showing that Jesus came to rescue people from powers they cannot defeat: demons, uncleanness, shame, suffering, fear, and death. The chapter does not yet give the full explanation of the cross and resurrection, but it displays the authority and mercy of the One who will accomplish salvation through his own death and resurrection. Jesus restores the ruined, calls the hidden sufferer daughter, commands faith in the face of death, and raises the dead by his word.
Courageous faith, truthful confession, mercy-shaped witness, hope under delay, reverent confidence in Jesus' authority, compassion for the isolated, and steadfast trust in the Lord of life.
Focus Points
- Jesus' authority over demons
- Jesus as Son of the Most High God
- Deliverance from spiritual bondage
- Restoration of dignity and sanity
- Fearful rejection of Jesus
- Witness to divine mercy
- Faith in desperate suffering
- Ritual uncleanness overcome by Jesus' holiness
- Public restoration from shame
- Jesus' compassion toward hidden sufferers
- Faith over fear
- Jesus' authority over death
- Resurrection preview
- Messianic secrecy
- The inclusiveness of mercy: Gentile region, unclean woman, synagogue leader, dead child
- The power of Jesus' word and touch
- Authority over Demons
- Restoration
- Fearful Rejection
- Missionary Witness
- Faith
- Uncleanness and Holiness
- Daughterhood
- Delay and Faith
- Fear versus Faith
- Life over Death
- Christology
- Spiritual Warfare
- Human Depravity and Bondage
- Mercy
- Mission and Witness
- Purity and Holiness
- Healing
- Peace
- Resurrection
- Fear and Unbelief
Cross References
When Jesus arrived on the other side in the region of the Gadarenes, He was met by two demon-possessed men coming from the tombs. They were so violent that no one could pass that way. “What do You want with us, Son of God?” they shouted. “Have You come here to torture us before the appointed time?” In the distance a large herd of pigs was feeding.
Parallel Gerasene/Gadarene deliverance
Then they sailed to the region of the Gerasenes, across the lake from Galilee. When Jesus stepped ashore, He was met by a demon-possessed man from the town. For a long time this man had not worn clothing or lived in a house, but he stayed in the tombs. When the man saw Jesus, he cried out and fell down before Him, shouting in a loud voice, “What do You want...
Parallel Gerasene deliverance
While Jesus was saying these things, a synagogue leader came and knelt before Him. “My daughter has just died,” he said. “But come and place Your hand on her, and she will live.” So Jesus got up and went with him, along with His disciples. Suddenly a woman who had suffered from bleeding for twelve years came up behind Him and touched the fringe of His cloak.
Parallel Jairus and bleeding woman account
When Jesus returned, the crowd welcomed Him, for they had all been waiting for Him. Just then a synagogue leader named Jairus came and fell at Jesus’ feet. He begged Him to come to his house, because his only daughter, who was about twelve, was dying. As Jesus went with him, the crowds pressed around Him,
Parallel Jairus and bleeding woman account
Indeed, no one can enter a strong man’s house to steal his possessions unless he first ties up the strong man. Then he can plunder his house.
Strong man background
When that evening came, He said to His disciples, “Let us cross to the other side.” After they had dismissed the crowd, they took Jesus with them, since He was already in the boat. And there were other boats with Him. Soon a violent windstorm came up, and the waves were breaking over the boat, so that it was being swamped.
Immediate authority context
Jesus left that place and went to the region of Tyre. Not wanting anyone to know He was there, He entered a house, but was unable to escape their notice. Instead, a woman whose little daughter had an unclean spirit soon heard about Jesus, and she came and fell at His feet. Now she was a Greek woman of Syrophoenician origin, and she kept asking Jesus to...
Gentile-region mercy
When they returned to the other disciples, they saw a large crowd around them, and scribes arguing with them. As soon as all the people saw Jesus, they were filled with awe and ran to greet Him. “What are you disputing with them?” He asked.
Further demonic deliverance
At this time a man named Lazarus was sick. He lived in Bethany, the village of Mary and her sister Martha. (Mary, whose brother Lazarus was sick, was to anoint the Lord with perfume and wipe His feet with her hair.) So the sisters sent word to Jesus, “Lord, the one You love is sick.”
Resurrection sign
How God anointed Jesus of Nazareth with the Holy Spirit and with power, and how Jesus went around doing good and healing all who were oppressed by the devil, because God was with Him.
Apostolic summary
Now since the children have flesh and blood, He too shared in their humanity, so that by His death He might destroy him who holds the power of death, that is, the devil, and free those who all their lives were held in slavery by their fear of death.
Death and devil defeated
Passages
Chapter opening: Mark 5:1-20
The Gerasenes (των Γερασηνων). Like Lu 8:26 while Mt 8:28 has "the Gadarenes." The ruins of the village Khersa (Gerasa) probably point to this site which is in the district of Gadara some six miles southeastward, not to the city of Gerasa some thirty miles away.
Out of the boat (εκ του πλοιου). Straightway (ευθυς) Mark says, using the genitive absolute (εξελθοντος αυτου) and then repeating αυτω associative instrumental after απηντησεν. The demoniac greeted Jesus at once. Mark and Lu 9:27 mention only one man while Matthew notes two demoniacs, perhaps one more violent than the other. Each of the Gospels has a different phrase.
Mark has "a man with an unclean spirit" (εν πνευματ ακαθαρτω), Mt 8:28 "two possessed with demons" (δυο δαιμονιζομενο), Lu 8:27 "one having demons" (τις εχων δαιμονια). Mark has many touches about this miracle not retained in Matthew and Luke. See on Mt 8:28 .
No man could any more bind him, no, not with a chain (ουδε αλυσε ουδεις εδυνατο αυτον δησα). Instrumental case αλυσε, a handcuff (α privative and λυω, to loosen). But this demoniac snapped a handcuff as if a string.
Often bound (πολλακις δεδεσθα). Perfect passive infinitive, state of completion. With fetters (πεδαις, from πεζα, foot, instep) and chains, bound hand and foot, but all to no purpose. The English plural of foot is feet (Anglo-Saxon fot , fet ) and fetter is feeter . Rent asunder (διεσπασθα). Drawn (σπαω) in two (δια- same root as δυο, two). Perfect passive infinitive.
Broken in pieces (συντετριφθα.) Perfect passive infinitive again, from συντριβω, to rub together. Rubbed together, crushed together. Perhaps the neighbours who told the story could point to broken fragments of chains and fetters. The fetters may have been cords, or even wooden stocks and not chains. No man had strength to tame him (ουδεις ισχυεν αυτον δαμασα).
Imperfect tense. He roamed at will like a lion in the jungle.
He was crying out, and cutting himself with stones (ην κραζων κα κατακοπτων εαυτον λιθοις). Further vivid details by Mark. Night and day his loud scream or screech could be heard like other demoniacs (cf. 1:26 ; 3:11 ; 9:26 ). The verb for cutting himself occurs here only in the N. T. , though an old verb. It means to cut down (perfective use of κατα-). We say cut up , gash, hack to pieces.
Perhaps he was scarred all over with such gashes during his moments of wild frenzy night and day in the tombs and on the mountains. Periphrastic imperfect active with ην and the participles.
Ran and worshipped (εδραμεν κα προσεκυνησεν). "At first perhaps with hostile intentions. The onrush of the naked yelling maniac must have tried the newly recovered confidence of the Twelve. We can imagine their surprise when, on approaching, he threw himself on his knees" (Swete).
I adjure thee by God (ορκιζω σε τον θεον). The demoniac puts Jesus on oath (two accusatives) after the startled outcry just like the one in 1:24 , which see. He calls Jesus here "son of the Most High God" (υιε του θεου του υψιστου) as in Lu 8:28 (cf. Ge 14:18 f. ). Torment me not (μη με βασανισηις). Prohibition with μη and the ingressive aorist subjunctive. The word means to test metals and then to test one by torture (cf. our "third degree"). Same word in all three Gospels.
For he said (ελεγεν γαρ). For he had been saying (progressive imperfect). Jesus had already repeatedly ordered the demon to come out of the man whereat the demon made his outcry to Jesus and protested. Mt 8:29 had "before the time" (προ καιρου) and 8:31 shows that the demons did not want to go back to the abyss (την αβυσσον) right now. That was their real home, but they did not wish to return to the place of torment just now.
My name is Legion (Λεγιων ονομα μο). So Lu 8:30 , but not Matthew. Latin word ( legio ). A full Roman legion had 6,826 men. See on Mt 26:53 . This may not have been a full legion, for Mr 5:13 notes that the number of hogs was "about two thousand." Of course, a stickler for words might say that each hog had several demons.
And he gave them leave (κα επετρεψεν αυτοις). These words present the crucial difficulty for interpreters as to why Jesus allowed the demons to enter the hogs and destroy them instead of sending them back to the abyss. Certainly it was better for hogs to perish than men, but this loss of property raises a difficulty of its own akin to the problem of tornadoes and earthquakes.
The question of one man containing so many demons is difficult also, but not much more so than how one demon can dwell in a man and make his home there. One is reminded of the man out of whom a demon was cast, but the demon came back with seven other demons and took possession. Gould thinks that this man with a legion of demons merely makes a historical exaggeration.
"I feel as if I were possessed by a thousand devils." That is too easy an explanation. See on Mt 8:32 for "rushed down the steep." They were choked (επνιγοντο). Imperfect tense picturing graphically the disappearance of pig after pig in the sea. Lu 8:33 has απεγνιγη, choked off , constative second aorist passive indicative, treated as a whole, Mt 8:32 merely has "perished" (απεθανον; died).
And in the country (κα εις τους αγρους). Mark adds this to "the city." In the fields and in the city as the excited men ran they told the tale of the destruction of the hogs. They came to see (ηλθον ιδειν). All the city came out (Matthew), they went out to see (Luke).
They come to Jesus (ερχοντα προς τον Ιησουν). Vivid present. To Jesus as the cause of it all, "to meet Jesus" (εις υπαντησιν Ιησου, Mt 8:34 ). And behold (θεωρουσιν). Present tense again. And they were afraid (κα εφοβηθησαν). They became afraid. Mark drops back to the ingressive aorist tense (passive voice). They had all been afraid of the man, but there he was "sitting clothed and in his right mind," (καθημενον ιματισμενον κα σωφρονουντα.
Note the participles). "At the feet of Jesus," Luke adds ( Lu 8:35 ). For a long time he had worn no clothes ( Lu 8:17 ). Here was the healing of the wild man and the destruction of the hogs all by this same Jesus.
To depart from their borders (απελθειν απο των οριων). Once before the people of Nazareth had driven Jesus out of the city ( Lu 4:16-31 ). Soon they will do it again on his return there ( Mr 6:1-6 ; Mt 13:54-58 ). Here in Decapolis pagan influence was strong and the owners of the hogs cared more for the loss of their property than for the healing of the wild demoniac.
In the clash between business and spiritual welfare business came first with them as often today. All three Gospels tell of the request for Jesus to leave. They feared the power of Jesus and wanted no further interference with their business affairs.
As he was entering (εμβαινοντος αυτου). The man began to beseech him (παρεκαλε) before it was too late.
Go to thy house unto thy friends (Hυπαγε εις τον οικον σου προς τους σους). "To thy own folks" rather than "thy friends." Certainly no people needed the message about Christ more than these people who were begging Jesus to leave. Jesus had greatly blessed this man and so gave him the hardest task of all, to go home and witness there for Christ. In Galilee Jesus had several times forbidden the healed to tell what he had done for them because of the undue excitement and misunderstanding.
But here it was different. There was no danger of too much enthusiasm for Christ in this environment.
He went his way (απηλθεν). He went off and did as Jesus told him. He heralded (κηρυσσειν) or published the story till all over Decapolis men marvelled (εθαυμαζον) at what Jesus did, kept on marvelling (imperfect tense). The man had a greater opportunity for Christ right in his home land than anywhere else. They all knew this once wild demoniac who now was a new man in Christ Jesus. Thousands of like cases of conversion under Christ's power have happened in rescue missions in our cities.
My little daughter (το θυγατριον μου). Diminutive of θυγατηρ ( Mt 9:18 ). "This little endearing touch in the use of the diminutive is peculiar to Mark" (Vincent). "Is at the point of death" (εσχατως εχε). Has it in the last stages. Mt 9:18 has: "has just died" (αρτ ετελευσεν), Luke "she lay a dying" (απεθνησκεν, imperfect, she was dying). It was a tragic moment for Jairus.
I pray thee , not in the Greek. This ellipsis before ινα not uncommon, a sort of imperative use of ινα and the subjunctive in the Koine (Robertson, Grammar , p. 943).
He went with him (απηλθεν). Aorist tense. Went off with him promptly, but a great multitude followed him (ηκολουθε), was following, kept following (imperfect tense). They thronged him (συνεθλιβον αυτον). Imperfect tense again. Only example of (here and in verse 31 ) this compound verb in the N.T., common in old Greek. Were pressing Jesus so that he could hardly move because of the jam, or even to breathe (συνεπνιγον, Lu 8:42 ).
Had suffered many things of many physicians (πολλα παθουσα υπο πολλων ιατρων). A pathetic picture of a woman with a chronic case who had tried doctor after doctor. Had spent all that she had (δαπανησασα τα παρ' αυτης παντα). Having spent the all from herself, all her resources. For the idiom with παρα see Lu 10:7 ; Php 4:18 . The tragedy of it was that she "was nothing bettered, but rather grew worse" (μηδεν ωφεληθεισα αλλα μαλλον εις το χειρον ελθουσα).
Her money was gone, her disease was gaining on her, her one chance came now with Jesus. Matthew says nothing about her experience with the doctors and Lu 8:43 merely says that she "had spent all her living upon physicians and could not be healed of any," a plain chronic case. Luke the physician neatly takes care of the physicians. But they were not to blame.
She had a disease that they did not know how to cure. Vincent quotes a prescription for an issue of blood as given in the Talmud which gives one a most grateful feeling that he is not under the care of doctors of that nature. The only parallel today is Chinese medicine of the old sort before modern medical schools came.
If I touch but his garments (Εαν αψωμα κ'αν των ιματιων αυτου). She was timid and shy from her disease and did not wish to attract attention. So she crept up in the crowd and touched the hem or border of his garment (κρασπεδον) according to Mt 9:20 and Lu 8:44 .
She felt in her body (εγνω τω σωματ). She knew, the verb means. She said to herself, I am healed (ιαμα). Ιατα retains the perfect passive in the indirect discourse. It was a vivid moment of joy for her. The plague (μαστιγος) or scourge was a whip used in flagellations as on Paul to find out his guilt ( Ac 22:24 , cf. Heb 11:26 ). It is an old word that was used for afflictions regarded as a scourge from God. See already on Mr 3:10 .
Perceiving in himself (επιγνους εν εαυτω). She thought, perhaps, that the touch of Christ's garment would cure her without his knowing it, a foolish fancy, no doubt, but one due to her excessive timidity. Jesus felt in his own consciousness. The Greek idiom more exactly means: "Jesus perceiving in himself the power from him go out" (την εξ αυτου δυναμιν εξελθουσαν).
The aorist participle here is punctiliar simply and timeless and can be illustrated by Lu 10:18 : "I was beholding Satan fall" (εθεωρουν τον Σαταναν πεσοντα), where πεσοντα does not mean fallen (πεπτωκοτα) as in Re 9:1 nor falling (πιπτοντα) but simply the constative aorist fall (Robertson, Grammar , p. 684). So here Jesus means to say: "I felt in myself the power from me go."
Scholars argue whether in this instance Jesus healed the woman by conscious will or by unconscious response to her appeal. Some even argue that the actual healing took place after Jesus became aware of the woman's reaching for help by touching his garment. What we do know is that Jesus was conscious of the going out of power from himself. Lu 8:46 uses εγνων (personal knowledge), but Mark has επιγνους (personal and additional, clear knowledge).
One may remark that no real good can be done without the outgoing of power. That is true of mother, preacher, teacher, doctor. Who touched my garments? (Τις μου ηψατο των ιματιων;). More exactly, Who touched me on my clothes ; The Greek verb uses two genitives, of the person and the thing. It was a dramatic moment for Jesus and for the timid woman. Later it was a common practice for the crowds to touch the hem of Christ's garments and be healed ( Mr 6:56 ).
But here Jesus chose to single out this case for examination. There was no magic in the garments of Jesus. Perhaps there was superstition in the woman's mind, but Jesus honoured her darkened faith as in the case of Peter's shadow and Paul's handkerchief.
Thronging thee (συνθλιβοντα σε). See verse 24 . The disciples were amazed at the sensitiveness of Jesus to the touch of the crowd. They little understood the drain on Jesus from all this healing that pulled at his heart-strings and exhausted his nervous energy even though the Son of God. He had the utmost human sympathy.
And he looked round about (κα περιεβλεπετο). Imperfect middle indicative. He kept looking around to find out. The answer of Jesus to the protest of the disciples was this scrutinizing gaze (see already 3:5 , 34 ). Jesus knew the difference between touch and touch (Bruce).
Fearing and trembling, knowing (φοβηθεισα κα τρεμουσα, ειδυια). These participles vividly portray this woman who had tried to hide in the crowd. She had heard Christ's question and felt his gaze. She had to come and confess, for something "has happened" (γεγονεν, second perfect active indicative, still true) to her. Fell down before him (προσεπεσεν αυτω). That was the only proper attitude now. All the truth (πασαν την αληθειαν). Secrecy was no longer possible. She told "the pitiful tale of chronic misery" (Bruce).
Go in peace (Hυπαγε εις ειρηνην). She found sympathy, healing, and pardon for her sins, apparently. Peace here may have more the idea of the Hebrew shalom , health of body and soul. So Jesus adds: "Be whole of thy plague" (ισθ υγιης απο της μαστιγος σου). Continue whole and well.
While he yet spake (Ετ αυτου λαλουντος). Genitive absolute. Another vivid touch in Mark and Lu 8:49 . The phrase is in Ge 29:9 . Nowhere does Mark preserve better the lifelike traits of an eyewitness like Peter than in these incidents in chapter 5. The arrival of the messengers from Jairus was opportune for the woman just healed of the issue of blood (εν υσε αιματος) for it diverted attention from her.
Now the ruler's daughter has died (απεθανε). Why troublest thou the master any further? (Τ ετ σκυλλεις τον διδασκαλον;). It was all over, so they felt. Jesus had raised from the dead the son of the widow of Nain ( Lu 7:11-17 ), but people in general did not expect him to raise the dead. The word σκυλλω, from σκυλον ( skin, pelt, spoils ), means to skin, to flay, in Aeschylus.
Then it comes to mean to vex, annoy, distress as in Mt 9:36 , which see. The middle is common in the papyri for bother, worry, as in Lu 7:6 . There was no further use in troubling the Teacher about the girl.
Not heeding (παρακουσας). This is the sense in Mt 18:17 and uniformly so in the LXX. But here the other sense of hearing aside, overhearing what was not spoken directly to him, probably exists also. "Jesus might overhear what was said and disregard its import" (Bruce). Certainly he ignored the conclusion of the messengers. The present participle λαλουμενον suits best the idea of overhearing.
Both Mark and Lu 8:50 have "Fear not, only believe" (μη φοβου, μονον πιστευε). This to the ruler of the synagogue (τω αρχισυναγωγω) who had remained and to whom the messenger had spoken.
Save Peter, and James, and John (ε μη Πετρον κα λακωβον κα Ιωανην). Probably the house was too small for the other disciples to come in with the family. The first instance of this inner circle of three seen again on the Mount of Transfiguration and in the Garden of Gethsemane. The one article in the Greek treats the group as a unit.
Wailing greatly (αλαλαζοντας πολλα). An onomatopoetic word from Pindar down. The soldiers on entering battle cried Αλαλα. Used of clanging cymbals ( 1Co 13:1 ). Like ολολυζω in Jas 5:1 . It is used here of the monotonous wail of the hired mourners.
Make a tumult (θορυβεισθε). Middle voice. Jesus had dismissed one crowd (verse 37 ), but finds the house occupied by the hired mourners making bedlam (θορυβος) as if that showed grief with their ostentatious noise. Mt 9:23 spoke of flute-players (αυλητας) and the hubbub of the excited throng (θορυβουμενον. Cf. Mr 14:2 ; Ac 20:1 , 21 , 34 ). Mark, Matthew, and Luke all quote Jesus as saying that "the child is not dead, but sleepeth."
Jesus undoubtedly meant that she was not dead to stay dead, though some hold that the child was not really dead. It is a beautiful word (she is sleeping , καθευδε) that Jesus uses of death.
And they laughed him to scorn (κα κατεγελων). "They jeered at him" (Weymouth). Note imperfect tense. They kept it up. And note also κατ- (perfective use). Exactly the same words in Mt 9:24 and Lu 8:53 . The loud laughter was ill suited to the solemn occasion. But Jesus on his part (αυτος δε) took charge of the situation. Taketh the father of the child and her mother and them that were with him (παραλαμβανε τον πατερα του παιδιου κα την μητερα κα τους μετ' αυτου).
Having put out (εκβαλων) the rest by a stern assertion of authority as if he were master of the house, Jesus takes along with him these five and enters the chamber of death "where the child was" (οπου ην το παιδιον). He had to use pressure to make the hired mourners leave. The presence of some people will ruin the atmosphere for spiritual work.
Talitha cumi . These precious Aramaic words, spoken by Jesus to the child, Peter heard and remembered so that Mark gives them to us. Mark interprets the simple words into Greek for those who did not know Aramaic (το κορασιον, εγειρε), that is, Damsel, arise . Mark uses the diminutive κορασιων, a little girl, from κορη, girl. Braid Scots has it: "Lassie, wauken."
Lu 8:5-9 has it Hη παισ, εγειρε, Maiden, arise . All three Gospels mention the fact that Jesus took her by the hand, a touch of life (κρατησας της χειρος), giving confidence and help.
Rose up, and walked (ανεστη κα περιεπατε). Aorist tense (single act) followed by the imperfect ( the walking went on ). For she was twelve years old (ην γαρ ετων δωδεκα). The age mentioned by Mark alone and here as explanation that she was old enough to walk. Amazed (εξεστησαν). We have had this word before in Mt 12:23 and Mr 2:12 , which see. Here the word is repeated in the substantive in the associative instrumental case (εκστασε μεγαλη), with a great ecstasy, especially on the part of the parents ( Lu 8:56 ), and no wonder.
That no one should know this (ινα μηδεις γνο τουτο). Second aorist active subjunctive, γνο. But would they keep still about it? There was the girl besides. Both Mark and Luke note that Jesus ordered that food be given to the child given her to eat , (δοθηνα αυτη φαγειν), a natural care of the Great Physician. Two infinitives here (first aorist passive and second aorist active). "She could walk and eat; not only alive, but well" (Bruce).