Mark 5:35

Mark 5:35-43 . See on Matthew 9:23-25 . Comp. Luke 8:49-56 . The former greatly abridges and compresses more than Luke, who, however, does not come up to the vivid originality of the representation of Mark. ἀπὸ τοῦ ἀρχισυν .] τουτέστιν ἀπὸ τῆς οἰκείας τοῦ ἀρχισυν ., Euthymius Zigabenus. ἔτι ] since now there is no longer room for help. Mark 5:36 . According to the reading παρακούσας , this (comp. Matthew 18:17 ) is to be taken as the opposite of ὑπακούειν , namely: immediately He left this speech unnoticed ; He did not heed it for one moment, but let it remain as it was, and said, etc. In this way is set forth the decided certainty .[92] He has heard the announcement ( Mark 5:35 ), but at once let it pass unattended to. Ewald is incorrect in saying that He acted as if he had failed to hear it. That He did not fail to hear it, and, moreover, did not act as if He had, is in fact shown just by the μὴ φοβοῦ κ . τ . λ . which he addresses to Jairus. The Itala in the Cod. Pal. (e. in Tisch.) correctly has neglexit . μὴ φοβοῦ κ . τ . λ .] as though now all were lost, all deliverance cut off. Mark 5:37 . According to Mark, Jesus sends back the rest (disciples and others who were following Him) before the house; according to Luke 8:51 , in the house. Mark 5:38 . θόρυβον καὶ κλαίοντας κ . ἀλαλ .] an uproar and (especially) people weeping and wailing .

The first καί attaches to the general term θόρυβον the special elements that belong to it, as in Mark 1:5 , and frequently. ἀλαλάζω not merely used of the cry of conflict and rejoicing, but also, although rarely, of the cry of anguish and lamentation . See Plutarch, Luc. 28; Eur. El. 843. Mark 5:39 . εἰσελθών ] into the house. A later point of time than at Mark 5:38 . Mark 5:40 . ἐκβαλών ] irritated, commanding; He ejected them. Among the πάντας , those who are named immediately afterwards ( παραλαμβ . κ . τ . λ .) are not included, and so not the three disciples (in opposition to Baur). Mark 5:41 . ταλιθὰ κοῦμι ] טָלִיתָא קוּמִי , puella, surge . It is a feature of Mark’s vivid concrete way of description to give significant words in Hebrew , with their interpretation, Mark 3:18 , Mark 7:12 ; Mark 7:34 , Mark 14:36 . On the Aramaean טליתא , see Buxtorf, Lex. Talm. p. 875. ΤῸ ΚΟΡΆΣΙΟΝ ] nominative with the article in the imperative address, Bernhardy, p. 67; Kühner, II. 155. ΣΟῚ ΛΈΓΩ ] a free addition of Mark, “ut sensum vocantis atque imperantis exprimeret” (Jerome). ἜΓΕΙΡΕ ] out of the sleep, Mark 5:39 . Mark 5:42 . ἮΝ ΓᾺΡ ἘΤῶΝ ΔΏΔΕΚΑ ] not as giving a reason for the word ΚΟΡΆΣΙΟΝ (Euthymius Zigabenus, Fritzsche), but in explanation of the previous remark, that the maiden arose and walked about; she was no longer a little child.

Mark 5:35 . Ἀπὸ , from ) The house of the ruler of the synagogue.— τὶ ἔτι , why any further ) This is a strong affirmation of the fact of the daughter being dead. They suppose the ruler’s efforts to be vain and out of place.— σκὺλλεις , thou troublest ) This verb is properly used of the trouble attending a journey; Luke 7:6 ; Luke 8:49 . Herodian employs it of the difficult [severe] conveyance of captives, and of the setting out of an army. The walkings about of Jesus were then a perpetual σκυλμὸς , trouble [harass].— τὸν διδάσκαλον , the Master ) There were therefore disciples of Jesus in the family of Jairus, and Jesus was the Teacher of the ruler of the synagogue.

35–43 . The Raising of the Daughter of Jairus 35 . why troublest thou the Master? ] Or as, literally rendered, it is in St Luke’s Gospel ( Luke 8:49 ), “ trouble not the Master any further .” The word, here translated “ trouble ,” one which is used here and here alone by St Mark and St Luke (except Luke 7:6 ), denotes properly (1) to flay: then (2) to fatigue or to worry , often with a more particular allusion to fatiguing with the length of a journey.

Verse 35. - Our Lord had lingered on the way to the house of Jairus, perhaps, as has already been suggested, that the crisis might first come, and that so there might be full evidence of his resurrection power. The ruler must have been agonized with the thought that, while our Lord lingered, the life of his dying child was fast ebbing away. And now comes the fatal message to him. Thy daughter is dead ( ἀπέθανε ); the aorist expresses that her death was now a past event. Why troublest thou the Master any further? ( τί ἔτι σκύλλεις τὸν διδάσκαλον ). The Greek word here is very strong. It is to vex or weary; literally, to flay. The messengers from the ruler's house had evidently abandoned all hope, and so probably would Jairus, but for the cheering words of our Lord, "Fear not, only believe." Mark 5:35

Ver. 35-43. There is nothing in this history needeth further notes for explication, than what we gave in the notes on Matthew, to which I here refer the reader; See Poole on "Matthew 9:18" , See Poole on "Matthew 9:19" , See Poole on "Matthew 9:23" , and following verses to Matthew 9:31 . There is nothing more unaccountable in all the passages of our Saviour’s life recorded by the evangelists, than the charges that he gave to several persons healed by him, that no man should know it. Especially if we consider: 1. That he did not charge all so; he bid the person possesses with the devil, Luke 5:19 , go home to his friends, and tell them how great things the Lord had done for him. 2. That he could not expect to be concealed had they yielded obedience, for his miracles were done openly, and it was not likely that all would keep silence, nay, he commanded the leper to go and show himself to the priests. 3. Few of those thus charged did keep silence; nor do we ever find that Christ reflected blame on them, from which yet we cannot acquit them. But we must not think to understand the reasons of all Christ’s actions and speeches; he had doubtless wise ends in doing it, though we do not understand them.