A Woman Healed and Jairus' Daughter Raised
Mark 5:21-43
Mark.5.21 - Details
Original Text
Morphology
- Και: CONJ
- διαπερασαντος: VERB,aor,act,part,gen,m,sg
- του: ART,gen,sg,n
- Ιησου: NOUN,gen,sg,m
- εν: PREP
- τω: ART,dat,sg,m
- πλοιω: NOUN,dat,sg,n
- παλιν: ADV
- εις: PREP
- το: ART,acc,sg,n
- περαν: PREP
- συνηχθη: VERB,aor,pass,ind,3,sg
- οχλος: NOUN,nom,sg,m
- πολυς: ADJ,nom,sg,m
- επ᾽αυτον: PREP+PRON,acc,sg,3,m
- και: CONJ
- ην: VERB,impf,act,ind,3,sg
- παρα: PREP
- την: ART,acc,sg,f
- θαλασσαν: NOUN,acc,sg,f
Parallels
- Luke 8:40 (structural): Luke gives the parallel opening to the Jairus story: Jesus returns and is met by a waiting crowd—serves the same narrative transition as Mark 5:21.
- Mark 4:35 (verbal): Earlier in Mark the phrasing of crossing 'to the other side' by boat appears (Mark 4:35), echoing the travel motif and similar language in 5:21.
- John 6:1-2 (thematic): John also records Jesus going to the other side of the sea and a large crowd following/assembling because of his deeds—similar setting of crossing the lake and a gathered multitude.
- Matthew 9:18 (structural): Matthew contains the parallel account of the ruler (Jairus) who approaches Jesus with a plea immediately after the scene-setting; it corresponds to the narrative that begins in Mark 5:21–22.
Alternative generated candidates
- And when Jesus had crossed again in the boat to the other side, a great crowd gathered about him; and he was beside the sea.
- And when Jesus had crossed again by boat to the other side, a large crowd gathered around him, and he was beside the sea.
Mark.5.22 - Details
Original Text
Morphology
- και: CONJ
- ερχεται: VERB,pres,mid,ind,3,sg
- εις: PREP
- των: ART,gen,pl,m
- αρχισυναγωγων: NOUN,gen,pl,m
- ονοματι: NOUN,dat,sg,n
- Ιαιρος: NOUN,nom,sg,m
- και: CONJ
- ιδων: VERB,aor,act,part,nom,sg,m
- αυτον: PRON,acc,sg,m
- πιπτει: VERB,pres,act,ind,3,sg
- προς: PREP
- τους: ART,acc,pl,m
- ποδας: NOUN,acc,pl,m
- αυτου: PRON,gen,sg,m
Parallels
- Matthew 9:18 (verbal): Synoptic parallel — a ruler comes and kneels/falls before Jesus requesting healing for his daughter; wording and narrative function closely correspond to Mark 5:22.
- Luke 8:41 (verbal): Direct parallel in Luke — identifies Jairus as a synagogue ruler who falls at Jesus' feet, introducing the same healing/raising episode.
- Mark 5:35-43 (structural): Immediate narrative continuation in Mark — the episode introduced by Jairus' plea culminates in Jesus restoring Jairus' daughter (the account's resolution and key miracle).
- John 11:38-44 (thematic): Thematic parallel — another prominent raising-of-the-dead scene where Jesus calls the dead to life; parallels Jesus' authority over death and the form of his spoken command in resurrection cases.
Alternative generated candidates
- And one of the rulers of the synagogue, named Jairus, came; and when he saw him, he fell at his feet
- And there came one of the rulers of the synagogue, named Jairus; and seeing him, he fell at his feet.
Mark.5.23 - Details
Original Text
Morphology
- και: CONJ
- παρακαλει: VERB,pres,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- πολλα: ADJ,acc,pl,n
- λεγων: VERB,pres,act,part,nom,m,sg
- οτι: CONJ
- Το: ART,nom,sg,n
- θυγατριον: NOUN,nom,sg,n
- μου: PRON,gen,sg,1
- εσχατως: ADV
- εχει: VERB,pres,act,ind,3,sg
- ινα: CONJ
- ελθων: PART,aor,act,nom,sg,m
- επιθης: VERB,aor,act,sub,2,sg
- τας: ART,acc,pl,f
- χειρας: NOUN,acc,pl,f
- αυτη: PRON,dat,sg,f
- ινα: CONJ
- σωθη: VERB,aor,pass,sub,3,sg
- και: CONJ
- ζηση: VERB,pres,act,sub,3,sg
Parallels
- Matthew 9:18 (verbal): Parallel account of Jairus' plea—nearly identical request that Jesus come and lay his hand on the daughter so she may live (same story with slight wording differences).
- Luke 8:42 (verbal): Luke’s parallel version of the Jairus incident: the ruler begs Jesus to come because his daughter is at the point of death and asks that Jesus lay hands on her for healing and life.
- Mark 6:5 (thematic): Shows the recurring motif in Mark of Jesus healing by touch/laying on of hands (he laid hands on the sick and healed them), thematically linked to Jairus’ request for a laying on of hands.
- Acts 9:17 (thematic): Later New Testament instance of laying on of hands for healing/restoration (Ananias lays hands on Paul to restore sight), reflecting the same healing-through-touch practice implicit in Jairus’ plea.
Alternative generated candidates
- and begged him earnestly, saying, "My little daughter is at the point of death; come and lay your hands on her, so that she may be healed and live."
- Begging him earnestly, he said, "My little daughter is at the point of death; I beg you, come and lay your hands on her so that she may be healed and live."
Mark.5.24 - Details
Original Text
Morphology
- και: CONJ
- απηλθεν: VERB,aor,act,ind,3,sg
- μετ᾽αυτου: PREP+PRON,gen,sg,m
- Και: CONJ
- ηκολουθει: VERB,impf,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- οχλος: NOUN,nom,sg,m
- πολυς: ADJ,nom,sg,m
- και: CONJ
- συνεθλιβον: VERB,impf,act,ind,3,pl
- αυτον: PRON,acc,sg,m
Parallels
- Matthew 9:18-19 (structural): Parallel account of Jairus’ request and Jesus going with him; both report that a large crowd followed and pressed around Jesus.
- Luke 8:41-42 (structural): Direct Synoptic parallel: Jairus pleads, Jesus goes with him, and a great throng follows and crushes him—same sequence and crowd motif.
- Mark 3:7-9 (verbal): Uses similar language and imagery of multitudes 'following' and 'pressing' toward Jesus, reflecting the recurring motif of crowds surrounding him.
- John 6:2 (thematic): Another instance of large crowds following Jesus (drawn by signs), illustrating the broader theme of popular movements pressing around Jesus in the Gospels.
Alternative generated candidates
- And he went with him; and a great crowd followed him and pressed about him.
- And he went with him; and a great crowd followed and pressed around him.
Mark.5.25 - Details
Original Text
Morphology
- και: CONJ
- γυνη: NOUN,nom,sg,f
- ουσα: VERB,pres,act,part,nom,sg,f
- εν: PREP
- ρυσει: NOUN,dat,sg,f
- αιματος: NOUN,gen,sg,n
- δωδεκα: NUM,acc,pl,m
- ετη: NOUN,acc,pl,n
Parallels
- Matthew 9:20-22 (verbal): Parallel pericope in Matthew: same woman described as having an issue of blood twelve years; nearly identical wording and the account of touching Jesus’ garment and being healed.
- Luke 8:43-48 (verbal): Synoptic parallel in Luke: the same episode (woman with a hemorrhage for twelve years), including the act of touching Jesus and the subsequent dialogue about faith and healing.
- Leviticus 15:25 (thematic): Old Testament law concerning a woman with a prolonged menstrual discharge (chronic issue of blood); provides the purity/impurity background that frames the Gospel story’s social and religious stakes.
- Mark 5:34 (structural): Immediate conclusion of the pericope in Mark where Jesus addresses the woman as 'Daughter' and links her healing to her faith—ties the description of her twelve‑year condition to the narrative’s resolution.
Alternative generated candidates
- Now there was a woman who had had a flow of blood for twelve years;
- Now a woman was there who had had a flow of blood for twelve years.
Mark.5.26 - Details
Original Text
Morphology
- και: CONJ
- πολλα: ADJ,acc,pl,n
- παθουσα: VERB,pres,act,part,nom,sg,f
- υπο: PREP
- πολλων: ADJ,gen,pl,m
- ιατρων: NOUN,gen,pl,m
- και: CONJ
- δαπανησασα: VERB,aor,act,part,nom,sg,f
- τα: ART,acc,pl,n
- παρ᾽αυτης: PREP+PRON,gen,sg,f
- παντα: ADJ,nom,pl,n
- και: CONJ
- μηδεν: PRON,acc,sg,n
- ωφεληθεισα: VERB,aor,pass,part,nom,sg,f
- αλλα: CONJ
- μαλλον: ADV
- εις: PREP
- το: ART,acc,sg,n
- χειρον: ADJ,nom,sg,n
- ελθουσα: VERB,aor,act,part,nom,sg,f
Parallels
- Luke 8:43-44 (verbal): Parallel account of the woman with the flow of blood; explicitly records that she had suffered under many physicians and had spent all she had, with no improvement, using very similar wording to Mark 5:26.
- Matthew 9:20-22 (structural): Synoptic parallel telling the same healing episode (the woman with the hemorrhage of twelve years) — parallels the situation (long illness, failure of other remedies) though Matthew omits the detail about physicians.
- Mark 5:27-29 (structural): Immediate narrative context in Mark: describes her pressing through the crowd and touching Jesus’ garment, explaining how the long-suffering patient finally seeks and obtains healing after physicians failed.
- Luke 5:31 (thematic): Uses the image of the physician metaphorically ('Those who are well have no need of a physician') — thematically contrasts human physicians’ inability to heal with Jesus’ role as the true healer who restores the sick.
Alternative generated candidates
- and she had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse.
- She had endured much under many physicians, had spent all that she had, and grew worse rather than better.
Mark.5.27 - Details
Original Text
Morphology
- ακουσασα: VERB,aor,act,part,nom,sg,f
- περι: PREP
- του: ART,gen,sg,n
- Ιησου: NOUN,gen,sg,m
- ελθουσα: VERB,aor,act,part,nom,sg,f
- εν: PREP
- τω: ART,dat,sg,m
- οχλω: NOUN,dat,sg,m
- οπισθεν: ADV
- ηψατο: VERB,aor,mid,ind,3,sg
- του: ART,gen,sg,n
- ιματιου: NOUN,gen,sg,n
- αυτου·: PRON,gen,sg,3
Parallels
- Matthew 9:20-22 (verbal): Synoptic parallel: the same story of the woman with the hemorrhage who comes and touches Jesus' garment and is healed; wording and sequence closely mirror Mark's account.
- Luke 8:43-48 (verbal): Luke's parallel account of the bleeding woman who approaches from behind and touches Jesus' cloak, with similar details and Jesus' ensuing question and declaration of faith.
- Mark 5:30 (structural): Immediate continuation in Mark: Jesus perceives that power has gone out from him when someone touched his garment, directly linking the woman's action to the narrative effect.
- Matthew 14:36 (thematic): People in Gennesaret seek to touch the fringe of Jesus' cloak for healing; echoes the motif that contact with Jesus' clothing transmits healing power.
- Acts 19:12 (thematic): Handkerchiefs and aprons touched to Paul's skin carry healing to the sick—a similar motif of healing power conveyed through contact with a holy person's garments or objects.
Alternative generated candidates
- She had heard about Jesus, and came up behind him in the crowd and touched his garment;
- When she had heard about Jesus, she came in the crowd behind and touched his garment,
Mark.5.28 - Details
Original Text
Morphology
- ελεγεν: VERB,impf,act,ind,3,sg
- γαρ: PART
- οτι: CONJ
- Εαν: COND
- αψωμαι: VERB,aor,mid,subj,1,sg
- καν: PART
- των: ART,gen,pl,m
- ιματιων: NOUN,gen,pl,neut
- αυτου: PRON,gen,sg,m
- σωθησομαι: VERB,fut,pass,ind,1,sg
Parallels
- Matthew 9:21 (verbal): Synoptic parallel of the same episode; the woman's thought that touching Jesus' garment would heal her is expressed in nearly identical words.
- Luke 8:44 (verbal): Luke's parallel account uses the same idea and language about touching the hem/garment to be healed; closely parallels Mark's wording and context.
- Mark 6:56 (verbal): Within Mark's Gospel elsewhere: people implore to touch even the fringe of his garment and those who touch are healed, repeating the motif of healing through contact with Jesus' clothes.
- Matthew 14:36 (thematic): Reports people touching the fringe/hem of Jesus' cloak and being healed—same belief in the efficacy of contact with Jesus' garments, though in a different episode.
- Luke 6:19 (thematic): Describes crowds seeking to touch Jesus and all being healed; thematically connects to the idea that contact with Jesus (or his clothing) transmits healing power.
Alternative generated candidates
- for she said, "If I but touch his garments, I shall be made well."
- for she thought, "If I but touch his clothes, I will be healed."
Mark.5.29 - Details
Original Text
Morphology
- και: CONJ
- ευθυς: ADV
- εξηρανθη: VERB,aor,pass,ind,3,sg
- η: ART,nom,sg,f
- πηγη: NOUN,nom,sg,f
- του: ART,gen,sg,n
- αιματος: NOUN,gen,sg,n
- αυτης: PRO,gen,sg,f
- και: CONJ
- εγνω: VERB,aor,act,ind,3,sg
- τω: ART,dat,sg,m
- σωματι: NOUN,dat,sg,n
- οτι: CONJ
- ιαται: VERB,pres,mid,ind,3,sg
- απο: PREP
- της: ART,gen,sg,f
- μαστιγος: NOUN,gen,sg,f
Parallels
- Matthew 9:20-22 (verbal): Parallel account of the woman with the issue of blood: immediate healing after touching Jesus’ garment and Jesus’ declaration that her faith made her well (parallels Mark 5:29–34).
- Luke 8:43-48 (verbal): Luke’s version of the same pericope: notes that the bleeding stopped immediately, the woman knew she was healed, and Jesus perceives that power went out from him (language closely parallel to Mark 5:29–30).
- Mark 1:40-42 (thematic): Healing of a leper where Jesus touches the sufferer and the disease leaves immediately (εὐθὺς); thematically parallels instantaneous, physical awareness of being healed.
- Luke 6:19 (allusion): States that power (virtue) went out from Jesus and healed all—provides theological background for Mark’s detail that the woman’s bleeding stopped when she touched Jesus and felt the healing in her body.
Alternative generated candidates
- And immediately the flow of blood ceased; and she felt in her body that she was healed of her disease.
- And immediately her bleeding stopped; and she felt in her body that she was healed of her disease.
Mark.5.30 - Details
Original Text
Morphology
- και: CONJ
- ευθυς: ADV
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- επιγνους: PART,aor,act,nom,sg,m
- εν: PREP
- εαυτω: PRON,dat,sg,m
- την: ART,acc,sg,f
- εξ: PREP
- αυτου: PRON,gen,sg,m
- δυναμιν: NOUN,acc,sg,f
- εξελθουσαν: PART,aor,act,acc,sg,f
- επιστραφεις: PART,aor,pass,nom,sg,m
- εν: PREP
- τω: ART,dat,sg,m
- οχλω: NOUN,dat,sg,m
- ελεγεν·Τις: VERB,impf,act,ind,3,sg
- μου: PRON,gen,sg,1
- ηψατο: VERB,aor,mid,ind,3,sg
- των: ART,gen,pl,m
- ιματιων: NOUN,gen,pl,n
Parallels
- Luke 8:46 (quotation): Luke records the same immediate question and awareness that power went out of Jesus (‘Who touched me?’), a direct verbal parallel to Mark’s wording.
- Matthew 9:20-22 (structural): Matthew preserves the same healing episode of the hemorrhaging woman (touching Jesus’ garment) and the ensuing dialogue—parallel pericope and wording.
- Mark 5:34 (structural): Within the same Markan pericope Jesus’ response (‘Daughter, your faith has made you well’) links the woman’s touch and faith to the power that went out from him, explaining the effect reported in 5:30.
- Matthew 14:35-36 (thematic): Reports widespread healings by touch of Jesus’ garments in Gennesaret (‘as many as touched were healed’), echoing the motif of healing through contact with Jesus’ clothing.
- Acts 19:11-12 (allusion): Accounts of extraordinary healings effected by handkerchiefs/cloths carried from Paul suggest a broader early-Christian motif of power conveyed through contact with a holy person or their garments, thematically akin to Mark 5:30.
Alternative generated candidates
- And Jesus, perceiving in himself that power had gone out from him, turned about in the crowd and said, "Who touched my garments?"
- And Jesus, perceiving that power had gone out from him, turned about in the crowd and asked, "Who touched my garments?"
Mark.5.31 - Details
Original Text
Morphology
- και: CONJ
- ελεγον: VERB,impf,act,ind,3,pl
- αυτω: PRON,dat,sg,m
- οι: ART,nom,pl,m
- μαθηται: NOUN,nom,pl,m
- αυτου·Βλεπεις: PRON,gen,sg,3 + VERB,pres,act,ind,2,sg
- τον: ART,acc,sg,m
- οχλον: NOUN,acc,sg,m
- συνθλιβοντα: VERB,pres,act,part,acc,sg,m
- σε: PRON,acc,sg,2
- και: CONJ
- λεγεις·Τις: VERB,pres,act,ind,2,sg + PRON,int,nom,sg
- μου: PRON,gen,sg,1
- ηψατο: VERB,aor,mid,ind,3,sg
Parallels
- Luke 8:45 (verbal): Nearly identical wording and context in Luke's parallel account: the disciples protest that the crowd is pressing Jesus and question his asking 'Who touched me?'. (Luke preserves the same retort.)
- Mark 5:30 (structural): Immediate verbal and narrative antecedent in Mark: Jesus perceives that 'power' (virtue) has gone out of him and asks who touched his garments, which directly prompts the disciples' reply in v.31.
- Matthew 9:20-22 (thematic): Parallel synoptic pericope of the woman healed by touching Jesus' garment. Matthew recounts the same healing and Jesus' awareness of the touch, though he omits the disciples' rebuke found in Mark/Luke.
- Mark 5:27-29 (structural): The episode's immediate background in Mark: the woman's approach and touch of Jesus' cloak and the flow of her long-standing issue provide the narrative actions that make the disciples' objection in v.31 intelligible.
Alternative generated candidates
- And his disciples said to him, "You see the crowd pressing upon you, and yet you say, 'Who touched me?'"
- But his disciples said to him, "You see the crowd pressing against you, and you say, 'Who touched me?'"
Mark.5.32 - Details
Original Text
Morphology
- και: CONJ
- περιεβλεπετο: VERB,impf,mid,ind,3,sg
- ιδειν: VERB,aor,act,inf
- την: ART,acc,sg,f
- τουτο: PRON,nom,sg,n
- ποιησασαν: VERB,aor,act,ptc,acc,sg,f
Parallels
- Luke 8:46-47 (verbal): Luke records the same question and the act of looking: Jesus asks who touched him and looks around, then the woman is identified—language closely parallels Mark's account.
- Matthew 9:20-22 (structural): Matthew gives the same episode: the woman touches Jesus' garment, he turns and sees her, and then speaks healing words—same sequence though with abbreviated detail.
- Mark 5:30 (verbal): Earlier in the same pericope Jesus 'perceived' that power had gone out of him and 'turned about in the crowd,' which explains/anticipates his looking around in 5:32.
- Mark 5:34 (thematic): This verse follows the identification—the outcome of Jesus' looking: he addresses the woman and declares that her faith has made her well, completing the incident begun in 5:32.
Alternative generated candidates
- And he looked round to see her who had done this.
- And he looked around to see her who had done this thing.
Mark.5.33 - Details
Original Text
Morphology
- η: ART,nom,sg,f
- δε: CONJ
- γυνη: NOUN,nom,sg,f
- φοβηθεισα: VERB,aor,pass,ptc,nom,sg,f
- και: CONJ
- τρεμουσα: VERB,pres,act,ptc,nom,sg,f
- ειδυια: VERB,aor,act,ptc,nom,sg,f
- ο: ART,nom,sg,m
- γεγονεν: VERB,perf,act,ind,3,sg
- αυτη: PRON,dat,sg,f
- ηλθεν: VERB,aor,act,ind,3,sg
- και: CONJ
- προσεπεσεν: VERB,aor,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- πασαν: ADJ,acc,sg,f
- την: ART,acc,sg,f
- αληθειαν: NOUN,acc,sg,f
Parallels
- Luke 8:47 (verbal): Near‑verbatim Synoptic parallel: the woman, knowing what had happened, comes in fear and trembling, falls before Jesus and reports the truth.
- Matthew 9:20-22 (structural): Parallel account of the same healing—Matthew compresses details but preserves the woman's approach, touch, and Jesus' healing word.
- Mark 5:34 (structural): Immediate narrative continuation in Mark: Jesus addresses the woman after she confesses, declaring her faith has healed her (direct consequence of her coming and telling the truth).
- Mark 1:40-42 (thematic): The leper also approaches Jesus with fear and pleading, receives physical healing after personal approach—illustrates the recurring Markan motif of sufferers coming directly to Jesus and being restored.
Alternative generated candidates
- But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth.
- But the woman, knowing what had been done to her, came in fear and trembling, and fell down before him and told him the whole truth.
Mark.5.34 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτη·Θυγατηρ: PRON,dat,sg,f+NOUN,voc,sg,f
- η: ART,nom,sg,f
- πιστις: NOUN,nom,sg,f
- σου: PRON,gen,sg,2
- σεσωκεν: VERB,perf,act,ind,3,sg
- σε·υπαγε: PRON,acc,sg,2+VERB,pres,act,imp,2,sg
- εις: PREP
- ειρηνην: NOUN,acc,sg,f
- και: CONJ
- ισθι: VERB,pres,act,imp,2,sg
- υγιης: ADJ,nom,sg,f
- απο: PREP
- της: ART,gen,sg,f
- μαστιγος: NOUN,gen,sg,f
- σου: PRON,gen,sg,2
Parallels
- Matthew 9:22 (verbal): Closely parallel wording: Jesus tells a woman healed by touch, 'Your faith has healed you,' echoing Mark's formula linking faith and healing.
- Luke 8:48 (structural): Synoptic parallel account of the same bleeding-woman episode; Luke preserves the same basic declaration ('Daughter, your faith has made you well; go in peace').
- Mark 10:52 (verbal): To blind Bartimaeus Jesus uses the same faith-healing formula ('Go; your faith has healed you'), showing a recurring Marcan motif of faith effecting healing.
- Luke 17:19 (verbal): Jesus to the healed leper: 'Rise and go; your faith has made you well'—very similar language tying faith to restoration.
- Luke 7:50 (thematic): Jesus says to the forgiven sinful woman, 'Your faith has saved you; go in peace'—shares the themes of faith's saving/healing power and the closing blessing 'go in peace.'
Alternative generated candidates
- And he said to her, "Daughter, your faith has made you well; go in peace, and be healed of your disease."
- And he said to her, "Daughter, your faith has made you well; go in peace, and be healed of your affliction."
Mark.5.35 - Details
Original Text
Morphology
- Ετι: ADV
- αυτου: PRON,gen,sg,m
- λαλουντος: VERB,pres,act,part,gen,sg,masc
- ερχονται: VERB,pres,mid,ind,3,pl
- απο: PREP
- του: ART,gen,sg,n
- αρχισυναγωγου: NOUN,gen,sg,masc
- λεγοντες: VERB,pres,act,part,nom,pl,masc
- οτι: CONJ
- Η: ART,nom,sg,fem
- θυγατηρ: NOUN,nom,sg,fem
- σου: PRON,gen,sg,2
- απεθανεν·τι: VERB,aor,act,ind,3,sg
- ετι: ADV
- σκυλλεις: VERB,pres,act,ind,2,sg
- τον: ART,acc,sg,m
- διδασκαλον: NOUN,acc,sg,masc
Parallels
- Luke 8:49 (verbal): Almost identical account in Luke: messengers arrive from Jairus' house saying the girl is dead and asking why trouble the Teacher; same narrative point and wording.
- Matthew 9:18 (verbal): Parallel account in Matthew where the synagogue leader reports his daughter's death and is told not to trouble the Teacher; Matthew condenses the sequence but preserves the report.
- Luke 7:12-15 (thematic): Jesus raises the widow's son at Nain—another Synoptic instance of restoring a young person to life and the surrounding crowd's astonishment, thematically related to Jairus' daughter's restoration.
- John 11:11-14 (thematic): Jesus speaks of Lazarus' death (and later raises him); thematically parallels Mark's episode in dealing with death, Jesus' authority over life and death, and the response of mourners.
- 1 Kings 17:17-24 (allusion): Elijah revives the widow's son—an Old Testament precursor/typological parallel of a prophet restoring a child to life, often read as background for New Testament resurrection scenes.
Alternative generated candidates
- While he was yet speaking, there came from the ruler's house some who said, "Your daughter is dead; why trouble the Teacher any further?"
- While he was still speaking, people from the house of the synagogue leader came and said, "Your daughter is dead; why trouble the Teacher any further?"
Mark.5.36 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- παρακουσας: VERB,aor,act,part,nom,m,sg
- τον: ART,acc,sg,m
- λογον: NOUN,acc,sg,m
- λαλουμενον: VERB,pres,pass,part,acc,m,sg
- λεγει: VERB,pres,act,ind,3,sg
- τω: ART,dat,sg,m
- αρχισυναγωγω·Μη: NOUN,dat,sg,m
- φοβου: VERB,pres,act,imp,2,sg
- μονον: ADV
- πιστευε: VERB,pres,act,imp,2,sg
Parallels
- Luke 8:50 (verbal): Direct parallel account of Jairus’ daughter; Jesus responds to the report with the same exhortation—'Do not fear; only believe'—linking faith to the child’s recovery.
- Matthew 9:22 (thematic): In Matthew’s combined account of Jairus and the hemorrhaging woman Jesus emphasizes faith as the means of healing ('Take heart, daughter; your faith has made you well'), echoing Mark’s call to 'only believe.'
- John 14:1 (thematic): Jesus tells his disciples 'Do not let your hearts be troubled. Believe in God; believe also in me,' a similar command to replace fear with trust in him.
- Matthew 8:26 (thematic): After calming the storm Jesus rebukes the disciples' fear and calls for faith ('Why are you afraid, O you of little faith?'), reflecting the same motif—overcoming fear by faith—as in Mark 5:36.
Alternative generated candidates
- But Jesus, overhearing what was said, answered the ruler of the synagogue, "Do not fear; only believe."
- But Jesus, overhearing the word that was spoken, said to the synagogue leader, "Do not be afraid; only believe."
Mark.5.37 - Details
Original Text
Morphology
- και: CONJ
- ουκ: PART,neg
- αφηκεν: VERB,aor,act,ind,3,sg
- ουδενα: PRON,acc,sg,m
- μετ᾽αυτου: PREP+PRON,gen,sg,m
- συνακολουθησαι: VERB,aor,act,inf
- ει: VERB,pres,act,ind,2,sg
- μη: PART
- τον: ART,acc,sg,m
- Πετρον: NOUN,dat,sg,m
- και: CONJ
- Ιακωβον: NOUN,acc,sg,m
- και: CONJ
- Ιωαννην: NOUN,acc,sg,m
- τον: ART,acc,sg,m
- αδελφον: NOUN,acc,sg,m
- Ιακωβου: NOUN,gen,sg,m
Parallels
- Luke 8:51 (verbal): Parallel account of Jairus' daughter where Jesus permits only Peter, John, and James to accompany him into the room—close verbal agreement with Mark's wording and participant list.
- Matthew 9:25 (thematic): Matthew's account of the same miracle (raising Jairus' daughter) describes Jesus sending the crowd out and entering the room privately—same narrative action of excluding the larger crowd, though Matthew does not name the three disciples.
- Mark 9:2 (verbal): Within Mark, the Transfiguration scene likewise singles out Peter, James, and John as the three who accompany Jesus up the mountain—repetition of the threefold privileged group.
- Mark 14:33 (verbal): In Gethsemane Mark again mentions that Jesus took Peter, James, and John with him to pray—another instance where these three are uniquely chosen to share an intimate or decisive moment.
- Matthew 17:1 (verbal): Matthew's Transfiguration account explicitly names Peter, James, and John as the three who witness the event, paralleling Mark's pattern of selecting this trio for major revelatory experiences.
Alternative generated candidates
- And he permitted no one to follow him except Peter and James and John the brother of James.
- And he allowed no one to follow him except Peter, James, and John the brother of James.
Mark.5.38 - Details
Original Text
Morphology
- και: CONJ
- ερχονται: VERB,pres,mid,ind,3,pl
- εις: PREP
- τον: ART,acc,sg,m
- οικον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- αρχισυναγωγου: NOUN,gen,sg,m
- και: CONJ
- θεωρει: VERB,pres,act,ind,3,sg
- θορυβον: NOUN,acc,sg,m
- και: CONJ
- κλαιοντας: PART,pres,act,acc,pl,m
- και: CONJ
- αλαλαζοντας: PART,pres,act,acc,pl,m
- πολλα: ADJ,acc,pl,n
Parallels
- Luke 8:52 (verbal): Almost verbatim parallel in Luke's account—Luke also describes entering Jairus' house and seeing a commotion with people weeping and loudly wailing.
- Matthew 9:23-24 (verbal): Matthean parallel to the Jairus episode; Matthew likewise reports Jesus entering the ruler's house and finding minstrels and a noisy, grieving crowd.
- John 11:33-35 (thematic): The Lazarus episode likewise features intense mourning and Jesus' emotional engagement with weeping crowds—thematic parallel of death, public lament, and Jesus confronting death.
- 1 Kings 17:21-22 (thematic): Elijah's raising of the widow's son occurs amid mourning and public grief—an Old Testament precedent of a holy man restoring life amid wailing and lamentation.
Alternative generated candidates
- And they came to the house of the ruler of the synagogue; and he saw a commotion, and people weeping and wailing loudly.
- They came to the house of the synagogue leader, and he saw a commotion—people weeping and wailing loudly.
Mark.5.39 - Details
Original Text
Morphology
- και: CONJ
- εισελθων: VERB,aor,act,ptc,nom,sg,m
- λεγει: VERB,pres,act,ind,3,sg
- αυτοις·Τι: PRON,dat,pl,m
- θορυβεισθε: VERB,pres,mid/pass,ind,2,pl
- και: CONJ
- κλαιετε: VERB,pres,act,ind,2,pl
- το: ART,acc,sg,n
- παιδιον: NOUN,nom,sg,n
- ουκ: PART,neg
- απεθανεν: VERB,aor,act,ind,3,sg
- αλλα: CONJ
- καθευδει: VERB,pres,act,ind,3,sg
Parallels
- Matthew 9:24 (verbal): Direct synoptic parallel in the Jairus' daughter story; Jesus declares the girl is not dead but asleep (near‑identical wording).
- Luke 8:52-53 (verbal): Luke's account of the same episode uses the same sleep/death language and the same sequence of Jesus' words and action.
- John 11:11-14 (thematic): Jesus describes Lazarus' death as sleep and then raises him—shares the same sleep‑instead‑of‑death motif and the motif of Jesus awakening the 'sleeping.'
- 1 Thessalonians 4:13-14 (thematic): Paul uses 'sleep' as a metaphor for death and grounds hope in Christ's resurrection, echoing the New Testament pattern of calling death 'sleep' with expectation of awakening.
Alternative generated candidates
- And entering, he said to them, "Why make a commotion and weep? The child is not dead but sleeping."
- And when he had entered, he said to them, "Why do you make this commotion and weep? The child is not dead but sleeping."
Mark.5.40 - Details
Original Text
Morphology
- και: CONJ
- κατεγελων: VERB,impf,act,ind,3,pl
- αυτου: PRON,gen,sg,m
- αυτος: PRON,nom,sg,3,m
- δε: CONJ
- εκβαλων: VERB,pres,act,ptc,nom,sg,m
- παντας: ADJ,acc,pl,m
- παραλαμβανει: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- πατερα: NOUN,acc,sg,m
- του: ART,gen,sg,n
- παιδιου: NOUN,gen,sg,n
- και: CONJ
- την: ART,acc,sg,f
- μητερα: NOUN,acc,sg,f
- και: CONJ
- τους: ART,acc,pl,m
- μετ᾽αυτου: PREP+PRON,gen,sg,m
- και: CONJ
- εισπορευεται: VERB,pres,mid,ind,3,sg
- οπου: ADV,rel
- ην: VERB,impf,act,ind,3,sg
- το: ART,acc,sg,n
- παιδιον·: NOUN,nom,sg,n
Parallels
- Luke 8:54 (verbal): Synoptic parallel: Luke records the same sequence—Jesus dismisses the crowd, takes the child's parents and those with him, and goes in to raise the girl.
- Matthew 9:25 (verbal): Synoptic parallel: Matthew also records Jesus putting the people outside and then raising the girl, paralleling Mark's note about dismissing bystanders and entering where the child was.
- John 11:43-44 (thematic): Thematic parallel: Both accounts depict Jesus raising the dead and restoring them to family/community—calling forth the deceased and returning them to relatives.
- Luke 7:14-15 (structural): Structural parallel: Similar pattern in a previous raising (the widow's son at Nain)—Jesus approaches the bier, speaks a word that revives the young man, and the restored person is given back to the mother.
- 1 Kings 17:22 (allusion): Old Testament parallel/allusion: Elijah raises the widow's son and returns him to his mother, providing a precedent for prophetic/holy figures restoring life and returning the child to parents.
Alternative generated candidates
- And they laughed at him. But he put them all outside, and took the child's father and mother and those who were with him, and went in where the child was.
- And they laughed him to scorn. But he put them all outside, and took the child's hand, and said to her,
Mark.5.41 - Details
Original Text
Morphology
- και: CONJ
- κρατησας: PART,aor,act,nom,m,sg
- της: ART,gen,sg,f
- χειρος: NOUN,gen,sg,f
- του: ART,gen,sg,n
- παιδιου: NOUN,gen,sg,n
- λεγει: VERB,pres,act,ind,3,sg
- αυτη·Ταλιθα: PRO,dat,sg,f+INTJ
- κουμ: VERB,imp,act,2,sg
- ο: ART,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- μεθερμηνευομενον·Το: VERB,pres,mp,part,nom,sg,n+ART,nom,sg,n
- κορασιον: NOUN,nom,sg,n
- σοι: PRON,dat,sg,2
- λεγω: VERB,pres,act,ind,1,sg
- εγειρε: VERB,pres,act,imp,2,sg
Parallels
- Luke 8:54-55 (quotation): Parallel account of the same miracle (Jairus' daughter): Jesus takes her by the hand and commands her to rise; sequence and outcome closely match Mark's report.
- Matthew 9:24-25 (quotation): Matthew records the same episode (raising the ruler's daughter); Jesus dismisses the crowd, enters, takes her by the hand, and the girl is restored—parallel narrative and result.
- John 11:43-44 (verbal): Jesus speaks a direct, spoken command to the dead ('Lazarus, come forth'), thematically parallel as Jesus' authoritative verbal summons brings a dead person back to life.
- Acts 9:40 (verbal): Peter's raising of Tabitha uses the same imperative formula ('Tabitha, arise') and structural elements (dismissal of mourners, address by name, immediate rising), echoing the NT pattern of a spoken command to restore life.
- 2 Kings 4:34-35 (thematic): Elisha's raising of the Shunammite woman's son provides an Old Testament parallel: a holy man interacts physically with a dead child and life returns—thematic precedent for prophetic/holy-person restorations.
Alternative generated candidates
- And taking the child by the hand he said to her, "Talitha cumi," which means, "Little girl, I say to you, arise."
- "Talitha koum," which, being interpreted, means, "Little girl, I say to you, arise."
Mark.5.42 - Details
Original Text
Morphology
- και: CONJ
- ευθυς: ADV
- ανεστη: VERB,aor,act,ind,3,sg
- το: ART,acc,sg,n
- κορασιον: NOUN,nom,sg,n
- και: CONJ
- περιεπατει: VERB,impf,act,ind,3,sg
- ην: VERB,impf,act,ind,3,sg
- γαρ: PART
- ετων: NOUN,gen,pl,n
- δωδεκα: NUM,acc,pl,m
- και: CONJ
- εξεστησαν: VERB,aor,act,ind,3,pl
- ευθυς: ADV
- εκστασει: NOUN,dat,sg,f
- μεγαλη: ADJ,nom,sg,f
Parallels
- Matthew 9:25 (verbal): Parallel account of Jairus' daughter being raised — Jesus restores the child to life and the crowd is astonished; closely matches Mark's wording and immediate result.
- Luke 8:54-55 (verbal): Synoptic parallel: Luke records Jesus taking the child by the hand and saying 'Child, arise,' after which she immediately rises; same sequence and reaction as Mark.
- Luke 7:14-15 (thematic): Elijah/prophetic pattern echoed: Jesus (like Elijah/Elisha) raises a young person from death and those present are filled with awe — parallels in miracle type and communal amazement.
- John 11:43-44 (thematic): Raising of Lazarus: Jesus' command restores life, provoking strong public reaction; highlights Jesus' authority over death and the varied responses of witnesses, akin to Mark's scene.
- 2 Kings 4:32-35 (allusion): Elisha raises the Shunammite's son by prophet-like action (stretching on the child, calling to the LORD) — an Old Testament precedent for Israelite expectation of a prophet restoring life, echoed in Jesus' raising miracles.
Alternative generated candidates
- And immediately the girl arose and walked; for she was twelve years of age. And they were utterly amazed.
- And immediately the little girl arose and walked; for she was twelve years old. And they were utterly astonished.
Mark.5.43 - Details
Original Text
Morphology
- και: CONJ
- διεστειλατο: VERB,aor,mid,ind,3,sg
- αυτοις: PRO,dat,pl,3
- πολλα: ADJ,acc,pl,n
- ινα: CONJ
- μηδεις: PRON,nom,sg,m
- γνοι: VERB,aor,act,subj,3,sg
- τουτο: PRON,nom,sg,n
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- δοθηναι: VERB,aor,pass,inf
- αυτη: PRON,dat,sg,f
- φαγειν: VERB,aor,act,inf
Parallels
- Luke 8:54-56 (verbal): Parallel account of Jairus's daughter: Luke likewise records Jesus raising the girl and the command to give her something to eat; close verbal and narrative correspondence with Mark's closing injunction.
- Matthew 9:23-26 (structural): Matthew's version of the Jairus episode: same structural sequence (crowd put out, Jesus enters, girl raised) though with some differences in wording and omission of the 'give her something to eat' and secrecy motifs.
- Mark 1:40-45 (verbal): Healing of the leper where Jesus 'sternly charged' the healed man not to tell anyone—shares the same formulaic injunction to secrecy found in Mark 5:43 (the 'tell no one' motif).
- Mark 8:30 (thematic): Jesus' repeated command to keep his identity/miraculous acts secret ('tell no one that he was the Christ')—reflects the broader 'messianic secret' theme that frames Mark's injunction in 5:43.
- John 11:43-44 (thematic): Raising of Lazarus: another Johannine/Jesus raising-the-dead episode where Jesus restores life and issues post-resurrection instructions (unbind him); thematically connected as a resurrection motif with practical follow-up for the restored person.
Alternative generated candidates
- And he strictly charged them that no one should know this, and said that they should give her something to eat.
- And he strictly ordered that no one should know this; and he commanded that something be given her to eat.
And Jesus crossed again by boat to the other side, and a great crowd gathered round him; he was beside the sea. And a synagogue official named Jairus came; and, seeing him, he fell at Jesus' feet
and begged him earnestly, saying, 'My little daughter is at the point of death; I beg you, come and lay your hands on her so that she may be healed and live.' And Jesus went with him, and a great crowd followed and pressed upon him. And there was a woman who had had a flow of blood for twelve years,
who had suffered much under many physicians and had spent all she had, and was not helped but rather grew worse.
When she had heard of Jesus, she came up behind him in the crowd and touched the fringe of his garment,
for she said, 'If I only touch his clothes, I will be made well.' And immediately the flow of blood ceased, and she felt in her body that she was healed of her affliction. And Jesus, perceiving at once that power had gone out from him, turned about in the crowd and said, 'Who touched my clothes?' And his disciples said to him, 'You see the crowd pressing against you, and you say, Who touched me?' And he looked round about to see her who had done this. But the woman, knowing what had been done to her, came in fear and trembling and fell before him and told him the whole truth in the presence of all the people—how she had been healed at once. And he said to her, 'Daughter, your faith has made you well; go in peace, and be healed of your disease.'
While he was still speaking, some came from the synagogue official's house and said, 'Your daughter is dead; why trouble the Teacher any further?' But Jesus overheard what was said and answered the synagogue official, 'Do not be afraid; only believe.'
He permitted no one to accompany him except Peter, James, and John the brother of James.
They entered the house of the synagogue official and saw a commotion—people weeping and wailing loudly. And entering in, he said to them, 'Why are you making a commotion and weeping? The child is not dead but sleeping.' And they laughed him to scorn. But he put them all outside, and took the child's father and mother and those who were with him, and went in where the child was.
Taking her by the hand he said to her, 'Talitha koum' (which means, 'Little girl, I say to you, arise'). And immediately the girl stood up and walked; she was twelve years old. And they were utterly astonished. And he strictly charged them that no one should know this, and commanded that they give her something to eat.