Mark 5:40

5:40 Because the crowd did not understand Jesus’ words, they laughed at him, knowing that the girl had died. He made them all leave, probably to keep them from discouraging the parents any further.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 5:40. Κατεγέλων, they began to laugh Him down) with sorrowful laughter, free from insolence.—ἐκβαλὼν, having put out) Marvellous authority in a house, as one would have thought, judging externally, with which He had no connection. In reality there was in the house its true Lord.—τὸν) Therefore there were present three disciples, and three of the family, not more; comp. Mar 5:43.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 5:40 . κατεγέλων : this the point of the story for the evangelist, thinks Weiss, hence related after the demoniac common link, the unbelief of the people. But surely in this case in credulity was very excusable! τὸν παρέρα , etc.: father, mother, and the three disciples taken into the sick chamber, the former as parents, the latter as witnesses.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The three disciples.

Such as mock and scorn Christ, are unworthy to be witnesses of his goodness.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 40. The father and the mother] Prudence required that they should be present, and be witnesses of the miracle.

And them that were with him] That is, Peter, James, and John, Mr 5:37. It is remarkable that our Lord gave a particular preference to these three disciples, beyond all the rest, on three very important occasions:

1. They were present at the transfiguration.

2. At the raising of Jairus's daughter.

3. At his agony in the garden of Gethsemane.

Where the damsel was lying.] ανακειμενον, lying. This word is very doubtful. BDL, one other, Coptic, and later Arabic, with five of the Itala, omit it. Other MSS. express the same idea in five different words: Griesbach leaves it out of the text. See his Testament.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(40) They laughed him to scorn.—Here again the verb implies continuous action.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And they laughed him to scorn,.... The servants of the house that had laid her out; and the neighbours and relations that were come in on this occasion, and had satisfied themselves that she was dead; and the players on the pipe and flute, with the mourning women, who got their livelihood this way; See Gill on Mat 9:24;

but when he had put them all out: of the house, or that part of it where he was; that is, ordered them to depart, with the leave and consent of the master of the house:

he taketh the father, and the mother, of the damsel, and them that were with him: either with Jairus, who had accompanied him to Christ, and returned with him; the Ethiopic version reads it, "with them", who were with the father and the mother of the damsel, their near relations, and intimate friends; or rather with Christ, namely, the three disciples, Peter, James, and John;

and entereth in where the damsel was lying; into an inner room, where the child was laid out on a bed.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

40 And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.

Ver. 40. {See Trapp on "Mat 9:24"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

They laughed him to scorn. He suffered this, in order that the actual death might be the more manifest, and that so they might the more wonder at her resurrection, and thus pass from wonder and amazement to a true faith in him who thus showed himself to be the Resurrection and the Life. He now put them all forth; and then, with his three apostles, Peter, James, and John, and the father and the mother of the child, he went in where the child was. The common crowd were not worthy to see that in which they would not believe. They were unworthy to witness the great reality of the resurrection; for they had been deriding him who wields this power. It is remarked by Archbishop Trench that in the same manner Elisha (2Ki_4:33) cleared the room before he raised the son of the Shunammite.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Them that were with him - Peter, James, and John.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

40. [1042][1043][1044][1045][1046] 33 omit ἀνακείμενον.

[1042] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1043] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1044] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1045] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1046] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

40. κατεγέλων αὐτοῦ. They laughed derisively at Him; laughed Him to scorn. Cf. καταγινώσκω, κατακρίνω, καταψηφίζομαι. The gen. is normal. Sadler may be right in suggesting that their ridicule was interested, for their pay as mourners depended upon her being dead, not asleep.

ἐκβαλὼν πάντας. These mourners, whether hired or friends of the family, would be unwilling to go; cf. Mar 11:15, and for αὐτὸς δέ, “But He on His part,” Mar 1:8, and often in Lk.

παραλαμβάνει. This is the common use of παραλαμβάνω in the Gospels, of Christ taking others with Him (Mar 9:2, Mar 10:32, Mar 14:33); Mar 4:36 is exceptional. Euthymius suggests that the father and mother were witnesses in the family’s interests, the chosen Three in Christ’s interest. All five were sympathetic and believing witnesses, like the bearers of the paralytic (Mar 2:3). See crit. note.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

40.] How capricious, according to modern criticism, must this Evangelist have been, who compiled his narrative out of Matt. and Luke, adding minute particulars—in leaving out here εἰδότες ὅτι ἀπέθανεν (Luke), a detail so essential, if Mark had really been what he is represented. Can testimony be stronger to the untenableness of such a view, and the independence of his narration? And yet such abound in every chapter.

41.] ταλ. κοῦμ (or κοῦμι) = טָ̇לִיתָא קוּמִי.

σοὶ λέγω is added in the translation.

The accuracy of Mark’s reports,—not, as has been strangely suggested (see Webst. and Wilk. p. 174), the wish to indicate that our Lord did not use mystic magical language on such occasions,—often gives occasion to the insertion of the actual Syriac and Aramaic words spoken by the Lord: see ch. 7:11, 34; 14:36. Talitha, in the ordinary dialect of the people, is a word of endearment addressed to a young maiden: = κοράσιον. So that the words are equivalent to Rise, my child. On the nom. with the article standing as a vocative, see Winer, § 29. 2. Bernhardy, Syntax, p. 67, remarks that the idiom had originally something harsh in it, being used only in emphatically imperative addresses. This however it lost, as the present use and that in Luke and Luk 12:32 sufficiently shew.

42.] καὶ περιεπ., peculiar to Mark.

The whole account is probably derived from the testimony of Peter, who was present. The ἦν γὰρ ἐτῶν δώδεκα is added, as Bengel, to shew that she “rediit ad statum ætati congruentem.”

Ver. 43 betokens an eye-witness, who relates what passed within. Matt. says nothing of this, but tells what took place without, viz. the spreading abroad of the report. Notice in the last words, that her further recovery of strength is left to natural causes.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

40. αὐτὸς δὲ ἐκβαλὼν πάντας—but he, having put out all.

αὐτὸς δὲ, instead of ὁ δὲ, Tisch. Treg. WH. RV. א BCDL Δ 33, Lat. Vet. except one ms. Vulg. Memph.

καὶ τοὺς μετʼ αὐτοῦ—and those with him, viz. Peter, James, and John.

ὅπου ἦν τὸ παιδίον—where the child was.

Omit ἀνακείμενον, lying, after παιδίον, Tisch. Treg. WH. RV. א BDL Δ 102, mss. Lat. Vet. Memph.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Put them out. "Wonderful authority in the house of a stranger. He was really master of the house" (Bengel). Only Mark relates the taking of the parents with the three disciples into the chamber.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.