Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - Mark 5:35 - 5:43
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Mar_5:35-43. See on Mat_9:23-25. Comp. Luk_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.
Mar_5:36. According to the reading παρακούσας , this (comp. Mat_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 (Mar_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.
Mar_5:37. According to Mark, Jesus sends back the rest (disciples and others who were following Him) before the house; according to Luk_8:51, in the house.
Mar_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 Mar_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.
Mar_5:39. εἰσελθών ] into the house. A later point of time than at Mar_5:38.
Mar_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).
Mar_5:41. ταλιθὰ κοῦμι ] èÈìÄéúÈà ÷åÌîÄé , puella, surge. It is a feature of Mark’s vivid concrete way of description to give significant words in Hebrew, with their interpretation, Mar_3:18, Mar_7:12; Mar_7:34, Mar_14:36. On the Aramaean èìéúà , 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, Mar_5:39.
Mar_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. Bengel appropriately observes: “rediit ad statum aetati congruentem.” The circumstance that she was just in the period of development (Paulus) is certainly in keeping with the thought of an apparent death, but is alien to the connection.
Mar_5:43. ΔΙΕΣΤΕΊΛΑΤΟ ] He gave them urgently ( ΠΟΛΛΆ ) injunction, command. See on Mat_16:20.
ΑὐΤΟῖς ] those brought in at Mar_5:40.
ἽΝΑ ] the purpose of the ΔΙΕΣΤΕΊΛ . ΠΟΛΛΆ . Comp. Mat_16:20; Mar_7:36; Mar_9:9.
ΓΝῷ [93]] ΤΟῦΤΟ : namely, this course of the matter. The prohibition itself, as only the three disciples and the child’s parents were present (Mar_5:40), has in it nothing unsuitable, any more than at Mar_1:44, Mar_7:36, Mar_8:26. When Jesus heals publicly in presence of the multitude there is not found even in Mark, except in the cases of the expulsion of demons, Mar_1:34, Mar_3:12, any prohibition of the kind (Mar_2:11 f., Mar_3:5, Mar_5:34, Mar_9:27, Mar_10:52). Mark therefore ought not to have been subjected to the imputation of a tendency to make the sensation produced by the healings of Jesus “appear altogether great and important” (Köstlin, p. 317; comp. Baur, Markusevang. p. 54) by His design of wishing to hinder it; or of the endeavour to leave out of view the unsusceptible mass of the people, and to bestow His attention solely on the susceptible circle of the disciples (Hilgenfeld, Evang. p. 135). In our history the quickening to life again in itself could not, of course, be kept secret (see, on the contrary, Mat_9:26), but probably the more detailed circumstances of the way of its accomplishment might. Jesus, although He was from the outset certain of being the promised Messiah (in opposition to Schenkel), by such prohibitions did as much as on His part He could to oppose the kindling of precipitate Messianic fanaticism and popular commotion. He could not prevent their want of success in individual cases (Mar_1:45, Mar_7:36); but it is just the frequent occurrence of those prohibitions that gives so sure attestation of their historical character in general. Comp. Ewald, Jahrb. I. p. 117 f. It is quite as historical and characteristic, that Jesus never forbade the propagation of His teachings. With His Messiahship He was afraid of arousing a premature sensation (Mar_8:30, Mar_9:9; Mat_16:20; Mat_17:9), such as His miraculous healings were calculated in the most direct and hazardous way to excite among the people.
καὶ εἶπε δοθῆναι κ . τ . λ .] not for dietetic reasons, nor yet in order that the revival should not be regarded as only apparent (Theophylact, Euthymius Zigabenus), but in order to prove that the child was delivered, not only from death, but also from her sickness.
[92] Which, however, all the more precludes the thought of a mere apparent death of the maiden (such as Schleiermacher and Schenkel assume).
[93] The subjunctive form γνοῖ (like δοῖ , etc.), which Lachmann and Tischendorf have (comp. Mar_9:30; Luk_19:15), has important codices in its favour (A B D L) and against it (including à ), but it is unknown to the N. T. elsewhere, and has perhaps only crept in by error of the transcribers from the language of common life.