18 As he was entering into the boat, he who had been possessed by demons begged him that he might be with him.
19 He didn’t allow him, but said to him, “Go to your house, to your friends, and tell them what great things the Lord has done for you and how he had mercy on you.”
20 He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled.
21 When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea.
22 Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet
23 and begged him much, saying, “My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live.”
24 He went with him, and a great multitude followed him, and they pressed upon him on all sides.
25 A certain woman who had a discharge of blood for twelve years,
26 and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse,
27 having heard the things concerning Jesus, came up behind him in the crowd and touched his clothes.
28 For she said, “If I just touch his clothes, I will be made well.”
29 Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction.
30 Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd and asked, “Who touched my clothes?”
31 His disciples said to him, “You see the multitude pressing against you, and you say, ‘Who touched me?’”
32 He looked around to see her who had done this thing.
33 But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth.
34 He said to her, “Daughter, your faith has made you well. Go in peace, and be cured of your disease.”
35 While he was still speaking, people came from the synagogue ruler’s house, saying, “Your daughter is dead. Why bother the Teacher any more?”
36 But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, “Don’t be afraid, only believe.”
37 He allowed no one to follow him except Peter, James, and John the brother of James.
38 He came to the synagogue ruler’s house, and he saw an uproar, weeping, and great wailing.
39 When he had entered in, he said to them, “Why do you make an uproar and weep? The child is not dead, but is asleep.”
40 They ridiculed him. But he, having put them all out, took the father of the child, her mother, and those who were with him, and went in where the child was lying.
41 Taking the child by the hand, he said to her, “Talitha cumi!” which means, being interpreted, “Girl, I tell you, get up!”
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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On verse
Oldest first.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 5:41Some one may accuse the Evangelist of a falsehood in his explanation, in that he had added, “I say unto thee,” when in Hebrew, “Talitha cumi” only means, “Damsel, arise;” but He adds, “I say unto thee, Arise,” to express that His meaning was to call and command her.
Some one may accuse the Evangelist of a falsehood in his explanation, in that he had added, “I say unto thee,” when in Hebrew, “Talitha cumi” only means, “Damsel, arise;” but He adds, “I say unto thee, Arise,” to express that His meaning was to call and command her.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 5:41 (from his letter to Pammachius); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 5:35–36It is not said that he assented to his friends who brought the tidings and wished to prevent the Master from coming, so that our Lord’s saying, “Fear not, only believe,” is not a rebuke for his want of faith, but was intended to strengthen the belief which he had already.
It is not said that he assented to his friends who brought the tidings and wished to prevent the Master from coming, so that our Lord’s saying, “Fear not, only believe,” is not a rebuke for his want of faith, but was intended to strengthen the belief which he had already.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 5:35–43; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 5:39For to men she was dead, who were unable to raise her up; but to God she was asleep, in whose purpose both the soul was living, and the flesh was resting, to rise again. Whence it became a custom amongst Christians, that the dead, who, they doubt not, will rise again, should be said to sleep.
For to men she was dead, who were unable to raise her up; but to God she was asleep, in whose purpose both the soul was living, and the flesh was resting, to rise again. Whence it became a custom amongst Christians, that the dead, who, they doubt not, will rise again, should be said to sleep.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 5:35–43; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 5:18–19For he feared lest some time or other the devils should find him, and enter into him a second time. But the Lord sends him back to his house, intimating to him, that though He Himself was not present, yet His power would keep him; at the same time also that he might be of use in the healing of others. … See the humility of the Saviour. He said not, ’Proclaim all things which I have done to you,’ but, all that the Lord hath done; do thou also, when thou hast done any good thing, take it not to thyself, but refer it to God.
For he feared lest some time or other the devils should find him, and enter into him a second time. But the Lord sends him back to his house, intimating to him, that though He Himself was not present, yet His power would keep him; at the same time also that he might be of use in the healing of others. … See the humility of the Saviour. He said not, ’Proclaim all things which I have done to you,’ but, all that the Lord hath done; do thou also, when thou hast done any good thing, take it not to thyself, but refer it to God.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 5:1–20; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 5:32–34For the Lord wished to declare the woman, first to give His approbation to her faith, secondly to urge the chief of the synagogue to a confident hope that He could thus cure his child, and also to free the woman from fear. … But He saith to her, "Go in peace," that is, in rest, which means, go and have rest, for up to this time thou hast been in pains and torture.
For the Lord wished to declare the woman, first to give His approbation to her faith, secondly to urge the chief of the synagogue to a confident hope that He could thus cure his child, and also to free the woman from fear. … But He saith to her, "Go in peace," that is, in rest, which means, go and have rest, for up to this time thou hast been in pains and torture.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 5:21–34; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Mark 5:35–36The message about her death had induced despair: for he had asked nothing from Christ but relief to the diseased young woman. Christ therefore bids him take care lest, by fear or distrust, he shut out that grace, to which death will be no hindrance. By this expression, only believe, he means that he will not want power, provided Jairus will allow him; and, at the same time, exhorts him to enlarge his heart with confidence, because there is no room to fear that his faith will be more extensive than the boundless power of God. … In general, we are taught by this passage, that we cannot go beyond bounds in believing: because our faith, however large, will never embrace the hundredth part of the divine goodness.
The message about her death had induced despair: for he had asked nothing from Christ but relief to the diseased young woman. Christ therefore bids him take care lest, by fear or distrust, he shut out that grace, to which death will be no hindrance. By this expression, only believe, he means that he will not want power, provided Jairus will allow him; and, at the same time, exhorts him to enlarge his heart with confidence, because there is no room to fear that his faith will be more extensive than the boundless power of God. … In general, we are taught by this passage, that we cannot go beyond bounds in believing: because our faith, however large, will never embrace the hundredth part of the divine goodness.
John Calvin, Commentaries, on 5:36; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 5:27–32Her case was such as she could not in modesty tell him publicly, as others did their grievances, and therefore a private cure was what she wished for, and her faith was suited to her case. … And being desirous to see his patient, he asked, not in displeasure, as one affronted, but in tenderness, as one concerned, Who touched my clothes? … looks around to see her that had done this thing; not that he might blame her for her presumption, but that he might commend and encourage her faith, and by his own act and deed might warrant and confirm the cure
Her case was such as she could not in modesty tell him publicly, as others did their grievances, and therefore a private cure was what she wished for, and her faith was suited to her case. … And being desirous to see his patient, he asked, not in displeasure, as one affronted, but in tenderness, as one concerned, Who touched my clothes? … looks around to see her that had done this thing; not that he might blame her for her presumption, but that he might commend and encourage her faith, and by his own act and deed might warrant and confirm the cure
Matthew Henry, Commentary on the Whole Bible, on 5:21–34; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Mark 5:19Go home to thy friends, etc. - This was the cause why Jesus would not permit him to follow him now, because he would not have the happiness of his relatives deferred, who must exceedingly rejoice at seeing the wonders which the Lord had wrought.
Go home to thy friends, etc. - This was the cause why Jesus would not permit him to follow him now, because he would not have the happiness of his relatives deferred, who must exceedingly rejoice at seeing the wonders which the Lord had wrought.
Adam Clarke, Commentary on the Holy Bible, on 5:19; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Mark 5
Mark 5:18–41, World English Bible
Mark 5 in the Bible · Told in the Story: Chapter 26, Wind and Waves
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 5:41Some one may accuse the Evangelist of a falsehood in his explanation, in that he had added, “I say unto thee,” when in Hebrew, “Talitha cumi” only means, “Damsel, arise;” but He adds, “I say unto thee, Arise,” to express that His meaning was to call and command her.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 5:41 (from his letter to Pammachius); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 5:35–36It is not said that he assented to his friends who brought the tidings and wished to prevent the Master from coming, so that our Lord’s saying, “Fear not, only believe,” is not a rebuke for his want of faith, but was intended to strengthen the belief which he had already.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 5:35–43; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 5:39For to men she was dead, who were unable to raise her up; but to God she was asleep, in whose purpose both the soul was living, and the flesh was resting, to rise again. Whence it became a custom amongst Christians, that the dead, who, they doubt not, will rise again, should be said to sleep.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 5:35–43; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 5:18–19For he feared lest some time or other the devils should find him, and enter into him a second time. But the Lord sends him back to his house, intimating to him, that though He Himself was not present, yet His power would keep him; at the same time also that he might be of use in the healing of others. … See the humility of the Saviour. He said not, ’Proclaim all things which I have done to you,’ but, all that the Lord hath done; do thou also, when thou hast done any good thing, take it not to thyself, but refer it to God.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 5:1–20; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 5:32–34For the Lord wished to declare the woman, first to give His approbation to her faith, secondly to urge the chief of the synagogue to a confident hope that He could thus cure his child, and also to free the woman from fear. … But He saith to her, "Go in peace," that is, in rest, which means, go and have rest, for up to this time thou hast been in pains and torture.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 5:21–34; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Mark 5:35–36The message about her death had induced despair: for he had asked nothing from Christ but relief to the diseased young woman. Christ therefore bids him take care lest, by fear or distrust, he shut out that grace, to which death will be no hindrance. By this expression, only believe, he means that he will not want power, provided Jairus will allow him; and, at the same time, exhorts him to enlarge his heart with confidence, because there is no room to fear that his faith will be more extensive than the boundless power of God. … In general, we are taught by this passage, that we cannot go beyond bounds in believing: because our faith, however large, will never embrace the hundredth part of the divine goodness.
John Calvin, Commentaries, on 5:36; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 5:27–32Her case was such as she could not in modesty tell him publicly, as others did their grievances, and therefore a private cure was what she wished for, and her faith was suited to her case. … And being desirous to see his patient, he asked, not in displeasure, as one affronted, but in tenderness, as one concerned, Who touched my clothes? … looks around to see her that had done this thing; not that he might blame her for her presumption, but that he might commend and encourage her faith, and by his own act and deed might warrant and confirm the cure
Matthew Henry, Commentary on the Whole Bible, on 5:21–34; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Mark 5:19Go home to thy friends, etc. - This was the cause why Jesus would not permit him to follow him now, because he would not have the happiness of his relatives deferred, who must exceedingly rejoice at seeing the wonders which the Lord had wrought.
Adam Clarke, Commentary on the Holy Bible, on 5:19; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.