Mark 5

Mark 5


They cameI to the other side of the sea,II to the countryIII of the Gerasenes.IV 

Notes on verse 1

I “came” = erchomai. This is to come or go.
II “sea” = thalassa. Perhaps from hals (sea, salt, a boy of saltwater) or halas (salt; can be figurative for prudence). This is the sea, a lake, or seashore.
III “country” = chora. From chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is space, land, region, fields, open area – the countryside in contrast to the town.
IV “Gerasenes” = Gerasenos. 3x in NT. Perhaps from Hebrew Girgashi (Girgashite; one of the tribes of Canaan) OR perhaps from Akkadian (clay or cod) OR related to Arabic (black mud) OR related to Hebrew garar (to drag out). This is Gerasene, a city whose name means “people who dwell in a place of clay soil or black mud.” See

And when he had steppedV out of the boat,VI immediatelyVII a manVIII

Notes on verse 2a

V “stepped” = exerchomai. Related to “came” in v1. From ek (from, from out of) + erchomai (see note I above). This is to go out, depart, escape, proceed from, spread news abroad.
VI “boat” = ploion. From pleo (to sail, voyage); probably from pluno (to plunge – so to wash); from pluo (to flow). This is a boat, ship, or vessel.
VII “immediately” = eutheos. From euthus (immediately, upright, straight and not crooked); {perhaps from eu (good, well, well done, rightly) + tithemi (to place, lay, set, establish)}. This is directly, soon, at once.
VIII “man” = anthropos. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.

out of the tombsIX with an uncleanX spiritXI metXII him. 

Notes on verse 2b

IX “tombs” = mnemeion. From mousikos (to remember); from mneme (memory or mention); from mnaomai (to remember; by implication give reward or consequence); perhaps from meno (to stay, abide, wait, endure). This is properly a memorial – a tomb, grave, monument.
X “unclean” = akathartos. From a (not, without) + kathairo (to cleanse or purify by purging out unwanted elements); {from katharos (clean, clear, pure, unstained; clean in a literal, ritual, or spiritual sense; so, also guiltless, innocent or upright; something that is pure because it has been separated from the negative substance or aspect; spiritually clean because of God’s act of purifying)}. This is unclean or impure, whether a thing or a person. It is something that is not mixed with something that would taint. This is unclean in a ritual or moral sense. It can also mean demonic or foul.
XI “spirit” = pneuma. From pneo (to blow, breath, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
XII “met” = hupantao. 10x in NT. From hupo (by, under, about, subordinate to) + antao (to meet with personally) OR from hupo (see above) + anti (opposite, instead of, against). This is to encounter someone or to go to meet them.

He livedXIII among the tombs;XIV and no one couldXV restrainXVI him any more, even with a chain;XVII 

Notes on verse 3

XIII “lived” = katoikesis + echo. Katokesis is 1x in NT. From katoikeo (to live or settle on a permanent basis); {from kata (down, against, throughout, among) + oikeo (to settle or be established somewhere in a permanent way, to make a home or live at home); {from oikos (house – the building, the household, the family, descendants; the temple)}}. This is dwelling or habitation. Echo is to have, hold, or possess.
XIV “tombs” = mnema. Related to “tombs” in v2. 8x in NT. From mnaomai (see note IX above). This is memorial, tomb, or monument.
XV “could” = dunamai. This is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.
XVI “restrain” = deo. To tie, bind, compel, put in chains. This is to bind in a literal or figurative sense. Can also mean declaring something unlawful.
XVII “chain” = halusis. 11x in NT. This is a chain or fetter.

for he had oftenXVIII been restrained with shacklesXIX and chains, but the chains he wrenched apart,XX and the shackles he broke in pieces;XXI and no one had the strengthXXII to subdueXXIII him. 

Notes on verse 4

XVIII “often” = pollakis. 18x in NT. From polus (much, many, abundant). This is often, many, frequently, again and again.
XIX “shackles” = pede. 3x in NT. From peza (instep); from pous (foot in a literal or figurative sense). This is a shackle – specifically for feet.
XX “wrenched apart” = diaspao. 2x in NT. From dia (through, because of, across, thoroughly) + spao (to pull, to draw a sword). This is to tear apart, sever, burst.
XXI “broke in pieces” = suntribo. 8x in NT. From sun (with, together with) + the same as tribos (worn track or path like a rut that is formed from rubbing i.e. steady use; also road or highway); {from tribo (to rub or thresh)}. This is break in pieces, bruise, shatter, or crush completely.
XXII “had the strength” = ischuo. From ischus (strength, might, power, force, ability; power that engages immediate resistance). This is to be strong or have power. It can also refer to being healthy and vigorous. Further, it can mean to prevail. It is strength in action against resistance, exercising force in a literal or figurative sense.
XXIII “subdue” = damazo. 4x in NT. This is to tame or subdue.

Night and dayXXIV among the tombsXXV and on the mountainsXXVI he was alwaysXXVII howlingXXVIII and bruisingXXIX himself with stones.XXX 

Notes on verse 5

XXIV “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
XXV “tombs” = mnema. Same as “tombs” in v3. See note XIV above.
XXVI “mountains” = oros. Perhaps from oro (to rise); perhaps akin to airo (raise, take up, lift, remove). This is mountain or hill.
XXVII “always” = pas. This is all or every.
XXVIII “howling” = krazo. This is to cry out, scream, shriek. It is onomatopoeia for the sound of a raven’s call. Figuratively, this means crying out urgently without intelligible words to express something that is deeply felt.
XXIX “bruising” = katakopto. 1x in NT. From kata (down, against, throughout, among) + kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is to cp down, mangle, wound.
XXX “stones” = lithos. This is stone in a literal or figurative sense.

6 When he sawXXXI JesusXXXII from a distance, he ranXXXIII and bowed downXXXIV before him; 

Notes on verse 6

XXXI “saw” = horao. Related to “man” in v2. See note VIII above.
XXXII “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
XXXIII “ran” = trecho. 20x in NT. To run, make progress, rush. This is running like an athlete in a race. Figuratively, to work quickly towards a goal in a focused way.
XXXIV “bowed down” = proskuneo. From pros (advantageous for, at, to, toward, with) + kuneo (to kiss); {may be related to kuno (dog)}. This is to do reverence, kneel, to prostrate oneself in homage, to worship.

and he shoutedXXXV at the topXXXVI of his voice,XXXVII, XXXVIII

Notes on verse 7a

XXXV “shouted” = krazo. Same as “howling” in v5. See note XXVIII above.
XXXVI “top” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
XXXVII “voice” = phone. Probably from phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear). This is a voice, sound, tone or noise. It can also be a language or dialect.
XXXVIII {untranslated} = lego. This is to say or tell.

“What have you to do with me, Jesus, SonXXXIX of the Most HighXL God?XLI I adjureXLII you by God, do not tormentXLIII me.” 

Notes on verse 7b

XXXIX “Son” = Huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
XL “Most High” = hupistos. 13x in NT. From hupsos (height, high position, heaven, dignity, eminence; elevation, altitude; to be exalted); from hupsi (on high, aloft); from huper (over, above, beyond) This is highest, heights, heaven. It can also refer to God as Most High or the Supreme One.
XLI “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
XLII “adjure” = horkizo. 3x in NT. From horkos (an oath or vow; something with limits, done for a sacred purpose); akin to erkos (fence, enclosure); akin to horion (boundary, territory); from horos (limit, boundary). This is to charge are cause someone to swear an oath, to adjure.
XLIII “torment” = basanizo. 12x in NT. From basanos (touchstone used to test metals; figuratively used for interrogating using torture, torment, pain sickness); perhaps from the same as basis (step, hence foot; a pace); from baino (to walk, to go). This is to torture, interrogate by torture, torment, batter with waves, examine, strain.

For he had said to him, “Come outXLIV of the man, you unclean spirit!” 

Then Jesus askedXLV him, “What is your name?”XLVI

He replied, “My name is Legion;XLVII for we are many.”XLVIII 

Notes on verses 8-9

XLIV “come out” = exerchomai. Same as “stepped” in v2. See note V above.
XLV “asked” = eperotao. From epi (on, upon, against, what is fitting) + erotao (asking a question or making an earnest request; used when one anticipates special consideration for their request); {from eromai (to ask) OR from ereo (to say, tell, call, speak of)}. This is to question, interrogate, seek, or demand. The questioner is at an advantage – in a preferred position when they make their question.
XLVI “name” = onoma. May be from ginosko (know, recognize, learn from firsthand experience). This is a name, authority, cause, character, fame, reputation. The name was thought to include something of the essence of the person so it was not thought to be separate from the person.
XLVII “Legion” = Legion. 4x in NT. From Latin legio (legion); from lego (to choose, collect, gather). This is a division in the army of Rome, which would have had around 6,000 infantry and also included cavalry on top of that. In scripture, often used figuratively for a large number.
XLVIII “many” = polus. Related to “often” in v4. See note XVIII above.

10 He beggedXLIX him earnestlyL not to sendLI them out of the country. 

Notes on verse 10

XLIX “begged” = parakaleo.  From para (beside, by, in the presence of) + kaleo (to call by name, invite, to name, bid, summon, call aloud) {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to call to, summon, invite, request, or beg. It can also be exhort or admonish. Also, this can be encourage, comfort, or console. This word has legal overtones and is used of one’s advocate in a courtroom. It is the root of the name of the Holy Spirit “paraclete” is our advocate and comforter.
L “earnestly” = polus. Same as “many” in v9. See note XLVIII above.
LI “send” = apostello. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (to make to stand, stand, place, set up, establish, appoint, stand firm, be steadfast)}. This is to send forth, send away, dismiss, send as a messenger. It implies one that is sent for a particular mission or purpose rather than a quick errand. This is where “apostle” comes from.

11 Now there on the hillsideLII a greatLIII herdLIV of swineLV was feeding;LVI 12 and the unclean spirits begged him, “SendLVII us into the swine; let us enterLVIII them.” 

Notes on verses 11-12

LII “hillside” = oros. Same as “mountains” in v5. See note XXVI above.
LIII “great” = megas. Same as “top” in v7. See note XXXVI above.
LIV “herd” = agele. 7x n NT – all in the Gadarene/Gerasene Demoniac parallels. From ago (lead, bring, carry, drive, go). This is a herd or flock.
LV “swine” = choiros. 12x in NT– do not throw your pearls before swine (Mt 7:6), the Gadarene or Gerasene demoniac (Mt 8, Mk 5, and Lk 8), son who had to feed the pigs in the Parable of the Prodigal Son (Lk 15). This is a swine.
LVI “feeding” = bosko. 9x in NT– 6x of the Gadarene/Gerasene demoniacs, 2x of Jesus appearing to Peter saying “tend my lambs” and “feed my sheep,” and 1x of the Prodigal Son feeding the pigs. This is to feed or pasture a flock. Figuratively, it can mean to nourish spiritually.
LVII “send” = pempo. This is to send, put forth, or dispatch. This often refers to a temporary errand. It is sending someone with a focus on the place they departed from. By contrast, another Greek word, hiemi, emphasizes the destination and yet another word, stello, focuses on the motion that goes with the sending.
LVIII “enter” = eiserchomai. Related to “came” in v1 & “stepped” in v2. From eis (to, into, for, among) + erchomai (see note I above). This is to go in in a literal or figurative sense.

13 So he gave them permission.LIX And the unclean spirits came out and entered the swine; and the herd, numbering about two thousand,LX rushedLXI down the steep bankLXII into the sea, and were drownedLXIII in the sea.

Notes on verse 13

LIX “gave…permission” = epitrepo. 18x in NT. From epi (on, upon, against, what is fitting) + the same as trope (turning, change, shifting); {from trepo (to turn)}. This is to allow, permit, yield, entrust, give license.
LX “two thousand” = dischilioi. 1x in NT. From dis (twice, utterly, again); {from duo (two, both)} + chilioi (thousand literal and figurative; can mean total inclusion). This is 2,000.
LXI “rushed” = hormao. 5x in NT. From horme (onrush, quick motion forward, attempt, inclination, attempt). This is to rush, run, start, or spur on.
LXII “steep bank” = kremnos. 3x in NT– all in Gerasene/Gadarene Demoniac parallels. From kremannumi (to hang, suspend, depend). This is an overhanging like a crag or precipice.
LXIII “drowned” = pnigo. Related to “spirit” in v2 3x in NT. Perhaps from pneo (see note XI above). This is to choke, wheeze, strangle, or drown.

14 The swineherdsLXIV ran offLXV and toldLXVI it in the cityLXVII and in the country.LXVIII Then people came to see what it was that had happened.LXIX 

Notes on verse 14

LXIV “swineherds” = bosko. Same as “feeding” in v11. See note LVI above.
LXV “ran off” = pheugo. This is to run away in a literal or figurative sense. It can also be to flee, escape, shun, or vanish.
LXVI “told” = apaggello. Related to “herd” in v11. From apo (from, away from) + aggello (to announce, report); {from aggelos (angel, messenger); probably from ago (see note LIV above)}. This is to report, declare, bring word. It is an announcement that emphasizes the source.
LXVII “city” = polis. This is a city or its inhabitants. It is a town of variable size, but one that has walls. This is where “metropolis” and “police” come from.
LXVIII “country” = agros. This is a field as a place where one grows crops or pastures cattle. It can also refer to a farm or lands. This is one of the roots of “agriculture.”
LXIX “happened” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.

15 They came to Jesus and sawLXX the demoniacLXXI sittingLXXII there,

Notes on verse 15a

LXX “saw” = theoreo. From theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance); from theoros (a spectator or envoy). This is gazing, beholding, experiencing, discerning. It is looking at something to analyze it and concentrate on what it means. This is the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning.
LXXI “demoniac” = daimonizomai. 13x in NT. From daimon (evil spirit, demon, fallen angel); perhaps from daio (giving out destinies). This is being demon-possessed or under an evil spirit’s power. This root is where the word “demon” comes from.
LXXII “sitting” = kathemai. Related to “day” in v5. From kata (down, against, throughout, among) + hemai (see note XXIV above). This is to sit, be enthroned, or reside.

clothedLXXIII and in his right mind,LXXIV the very man who had hadLXXV the legion; and they were afraid.LXXVI 16 Those who had seen what had happened to the demoniac and to the swine reportedLXXVII it. 

Notes on verses 15b-16

LXXIII “clothed” = himatizo. 2x in NT. From himation (the outer garment, cloak, robe, or mantle; worn loosely over a tunic); {from heima (garment) OR from ennumi (to put on)}. This is to clothe or give clothing.
LXXIV “in his right mind” = sophroneo. 6x in NT. From sophron (temperate, self-controlled, sound because in balance); {from the same as sozo (to save, heal, preserve, or rescue; taking someone from danger to safety; delivering or protecting literally or figuratively); {from sos (safe, rescued, well)} + phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); {perhaps from phrao (to rein in or curb)}}. This is to be sane, self-controlled, temperate. It is one who is balanced or moderate.
LXXV “had” = echo. Same as “lived” in v3. See note XIII above.
LXXVI “were afraid” = phobeo. From phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); from phebomai (to flee, withdraw, be put to flight). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.
LXXVII “reported” = diegeomai. Related to “herd” in v11 & “told” in v14. 8x in NT. From dia (through, because of, across, thoroughly) + hegeomai (to think, suppose, have an opinion; to lead the way, what comes in front or first, initial thought, high esteem or authority; one who commands in an official capacity); {from ago (see note LIV above)}. This is to describe fully, narrate, declare, tell something clearly so that one knows what is most important.

17 Then they beganLXXVIII to beg Jesus to leaveLXXIX their neighborhood.LXXX 18 As he was gettingLXXXI into the boat, the man who had been possessed by demons begged him that he might be with him. 

Notes on verses 17-18

LXXVIII “began” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
LXXIX “leave” = aperchomai. Related to “came” in v1 & “stepped” in v2 & “enter” in v12. From apo (from, away from) + erchomai (see note I above). This is to depart, follow, or go off in a literal or figurative sense.
LXXX “neighborhood” = horion. Related to “adjure” in v7. 12x in NT. From horos (limit, boundary). This is a boundary on land or a coast. It could be district, region, territory, or frontier.
LXXXI “getting” = embaino. Related to “torment” in v7. 17x in NT. From en (in, on, at, by, with) + baino (see note XLIII above). This is to step onto – embark on a boat.

19 But Jesus refused,LXXXII and said to him, “GoLXXXIII homeLXXXIV to your friends,LXXXV and tell them how much the LordLXXXVI has doneLXXXVII for you, and what mercy he has shownLXXXVIII you.” 

Notes on verse 19

LXXXII “refused” = ou + aphiemi. Literally, “not permit.” Aphiemi is from apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
LXXXIII “go” = hupago. From hupo (by, under, under the authority of) + ago (lead, bring, guide, spend, drive, carry). This is to lead under so to depart, go away, or die. It is to lead away under the command of someone else, being given a mission or objective to carry out.
LXXXIV “home” = oikos. Related to “lived” in v3. See note XIII above.
LXXXV “your friends” = sos. Literally, “your own.”
LXXXVI “Lord” = kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
LXXXVII “done” = poieo. This is to make, do, act, construct, abide, or cause.
LXXXVIII “mercy…has shown” = eleeo. From eleos (mercy, pity, tender mercy, or compassion; generally understood in action by word or deed). This is to have pity on, show mercy to, be compassionate; often used for God’s grace. When we sing or say “kyrie eleison” (Lord, have mercy), it is from this root verb.

20 And he went awayLXXXIX and began to proclaimXC in the DecapolisXCI how much Jesus had done for him; and everyoneXCII was amazed.XCIII

Notes on verse 20

LXXXIX “went away” = aperchomai. Same as “leave” in v17. See note LXXIX above.
XC “proclaim” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.
XCI “Decapolis” = Dekapolis. Related to “city” in v14. 3x in NT. From deka (ten, -teen) + polis (see note LXVII above). This is the Decapolis, a group of ten cities that are Greek.
XCII “everyone” = pas. Same as “always” in v5. See note XXVII above.
XCIII “was amazed” = thaumazo. Related to “saw” in v15. From thauma (a wonder or marvel; used abstractly for wonderment or amazement; something that evokes emotional astonishment); may be from theaomai (see note LXX above). This is to marvel, wonder, or admire. To be amazed out of one’s senses or be awestruck. Being astonished and starting to contemplate what was beheld. This root is where the word “theatre” comes from.

21 When Jesus had crossedXCIV again in the boat to the other side, a greatXCV crowd gatheredXCVI around him; and he was by the sea. 

Notes on verse 21

XCIV “crossed” = diaperao. 6x in NT. From dia (through, for the sake of, across, thoroughly) + peran (over, beyond, across); {akin to pera (on the far side); perhaps from peiro (to pierce)}. This is to cross or sail over entirely.
XCV “great” = polus. Same as “many” in v9. See note XLVIII above.
XCVI “gathered” = sunago. Related to “herd” in v11 & “told” in v14 & “reported” in v16 & “go” in v19. From sun (with, together with, closely associated) + ago (see note LIV above). This is to lead together and so to assemble, bring together, welcome with hospitality, or entertain. In the sense of assembly, this is the root of the word “synagogue.”

22 Then oneXCVII of the leaders of the synagogueXCVIII named JairusXCIX came and, when he saw him, fellC at his feetCI

Notes on verse 22

XCVII “one” = heis. This is one, a person, only, some.
XCVIII “leaders of the synagogue” = archisunagogos. Related to “began” in v17 & “herd” in v11 & “told” in v14 & “reported” in v16 & “go” in v19 & “gathered” in v21. 9x in NT. From archo (see note LXXVIII above) + sunagoge (literally, a bringing together, a place of assembly; used for the people or for the place where they assemble; sometimes used of Christian churches; a synagogue, assembly, congregation, or church; where the word “synagogue” comes from.); {from sun (with, together with) + ago (see note LIV above)}. This is ruler or leader of a synagogue who presided over worship.
XCIX “Jairus” = Iairos. 2x in NT. From Hebrew Yair (Jair, a name meaning “he enlightens” or “enlightener”); from or (to be or become light). This is Jairus or Jair, a name meaning “he enlightens” or “enlightener.”
C “fell” = pipto. This is to fall in a literal or figurative sense.
CI “feet” = pous. Related to “shackles” in v4. See note XIX above.


23 and begged him repeatedly,CII “My little daughterCIII is at the point of death.CIV

Notes on verse 23a

CII “repeatedly” = polus. Same as “many” in v9. See note XLVIII above.
CIII “little daughter” = thugatrion. 2x in NT– of Jairus’s daughter and the Syrophoenician woman’s daughter. From thugater (daughter, a related female or one who lives with you). This is a little or young daughter.
CIV “is at the point of death” = eschatos + echo. Eschatos is related to “lived” in v3. 1x in NT. From eschatos (last, end, extreme, final; often used to discuss the end times, prophecies of the future, and the afterlife); related to eschaton (end, last); perhaps from echo (see note XIII above). This is at an extreme, finally, end of life. Echo is the same as “lived” in v3. See note XIII above.

Come and layCV your handsCVI on her, so that she may be made well,CVII and live.”CVIII 

24 So he wentCIX with him. And a largeCX crowd followedCXI him and pressed inCXII on him. 

Notes on verses 23b-24

CV “lay” = epitithemi. Related to “immediately” in v2. From epi (on, upon, what is fitting) + tithemi (see note VII above). This is to lay on or place on, whether in a friendly or aggressive way.
CVI “hands” = cheir. This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.
CVII “made well” = sozo. Related to “in his right mind” in v15. See note LXXIV above.
CVIII “live” = zao. This is to live literally or figuratively. It is used for life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.
CIX “went” = aperchomai. Same as “leave” in v17. See note LXXIX above.
CX “large” = polus. Same as “many” in v9. See note XLVIII above.
CXI “followed” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.
CXII “pressed in” = sunthlibo. 2x in NT. From sun (with, together with) + thlibo (to press in on and make narrow, rub together, constrict; figuratively to oppress or afflict). This is to press in on, to crowd. It implies compressing from all directions.

25 Now there was a womanCXIII who had been suffering from hemorrhagesCXIV for twelveCXV years. 

Notes on verse 25

CXIII “woman” = gune. Related to “happened” in v14. Perhaps from ginomai (see note LXIX above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
CXIV “suffering from hemorrhages” = en + rhusis + haima. Literally, “with a flow of blood.” Rhusis is 3x in NT. From rheo (to flow, overflow) OR from rhoumai (to pull to oneself, rescue from danger, snatch up, set free); akin to eruo (to drag). This is a flowing or issue. Haima is blood in a literal sense as bloodshed. Figuratively, it can also be used to refer to wine or to kinship (being related).
CXV “twelve” = dodeka. Related to “two thousand” in v13 & “Decapolis” in v20. From duo (see note LX above) + deka (see note XCI above). This is twelve – also shorthand for the apostles.

26 She had enduredCXVI muchCXVII under many physicians,CXVIII and had spentCXIX all that she had; and she was no better,CXX but ratherCXXI grewCXXII worse.CXXIII 

Notes on verse 26

CXVI “endured” = pascho. Akin to penthos (mourning, sorrow). This is to be acted on for good or ill. It is often used for negative treatment. Properly, it means feeling strong emotions – especially suffering. It can also be the ability to feel suffering.
CXVII “much” = polus. Same as “many” in v9. See note XLVIII above.
CXVIII “physicians” = iatros. 7x in NT. From iaomai (to heal, particularly from a physical illness, or a spiritual difficulty; to cure or make whole in a literal or figurative sense). This is healer i.e. physician.
CXIX “spent” = dapanao. 5x in NT. From dapane (cost or expense); from dapto (to devour). This is to spend, squander, waste.  It can be used literally for spending money or figuratively for expending energy or using time.
CXX “was…better” = opheleo. 15x in NT. From ophelos (help, gain, profit); from ophello (to heap up or increase). This is to help, benefit, do good, or be useful.
CXXI “rather” = mallon. This is rather, more than, or better.
CXXII “grew” = erchomai. Same as “came” in v1. See note I above.
CXXIII “worse” = cheiron. 11x in NT. A comparative of kakos (bad, evil, harm, ill; this is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm; it is deep inner malice that comes from a rotten character). This is worse, more evil in a physical, mental, or moral sense.

27 She had heardCXXIV about Jesus, and came upCXXV behindCXXVI him in the crowd and touchedCXXVII his cloak,CXXVIII 28 for she said, “If I but touch his clothes, I will be made well.” 

Notes on verses 27-28

CXXIV “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
CXXV “came up” = erchomai. Same as “came” in v1. See note I above.
CXXVI “behind” = opisthen. 7x in NT. Probably from opis (back). This is behind, at the back, after.
CXXVII “touched” = haptomai. From hapto (to touch, handle, kindle, lay hold of). This is a touch that has an impact on what is being touched – it has an influence on the recipient so that the recipient is changed.
CXXVIII “cloak” = himation. Same as “clothed” in v15. See note LXXIII above.

29 Immediately her hemorrhageCXXIX stopped;CXXX and she feltCXXXI in her bodyCXXXII that she was healedCXXXIII of her disease.CXXXIV 

Notes on verse 29

CXXIX “hemorrhage” = pege + ho + haima. Literally, “flow of blood.” Pege is 11x in NT. This is a fount in a literal or figurative sense. So, it could be a spring of water, a fountain, or a well. It is also used for a flow of blood. It can mean more generally the source of something: water, blood, fun. Haima is the same as “suffering from hemorrhages” in v25. See note CXIV above.
CXXX “stopped” = xeraino. 15x in NT. From xeros (dry, arid, withered; can also refer to dry land or imply something that is shrunken). This is to dry up, wither, ripen, pine.
CXXXI “felt” = ginosko. Related to “name” in v9. See note XLVI above.
CXXXII “body” = soma. Related to “in his right mind” in v15 & “made well” in v23. From sozo (see LXXIV note above). This is body or flesh. It can be body in a literal or figurative sense (as the body of Christ). This is where the word “somatic” comes from.
CXXXIII “healed” = iaomai. Related to “physicians” in v26. See note CXVIII above.
CXXXIV “disease” = mastix. 6x in NT. Probably from massaomai (to chew, gnaw, consume); from masso (to handle, squeeze). This is a whip that had leather straps with metal bits sewn onto them. It is figurative for great pain, suffering, disease, or plague. It is a Roman whip used on criminals, the flagellum.

30 Immediately awareCXXXV that powerCXXXVI had gone forthCXXXVII from him, Jesus turned aboutCXXXVIII in the crowd and said, “Who touched my clothes?” 

Notes on verse 30

CXXXV “aware” = epiginosko. Related to “name” in v9 & “felt” in v29. From epi (on, upon, what is fitting) + ginosko (see note XLVI above). This is to perceive, discern, acknowledge, recognize, know exactly because of direct interaction.
CXXXVI “power” = dunamis. Related to “could” in v3. From dunamai (see note XV above). This is might, strength, physical power, efficacy, energy, and miraculous power. It is force literally or figuratively – the power of a miracle or the miracle itself.
CXXXVII “gone forth” = exerchomai. Same as “stepped” in v2. See note V above.
CXXXVIII “turned about” = epistrepho. Related to “gave…permission” in v30. From epi (on, upon, among, what is fitting) + strepho (to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one); {from trope (see note LIX above)}. This is to turn, return, or come again. It can also mean to revert. It is turning in a literal or figurative sense – also a moral turning.

31 And his disciplesCXXXIX said to him, “You seeCXL the crowd pressing in on you; how can you say, ‘Who touched me?’” 32 He looked all aroundCXLI to seeCXLII who had done it. 

Notes on verses 31-32

CXXXIX “disciples” = mathetes. From matheteuo (to make a disciple of); from manthano (to learn key facts, gain knowledge from experience; generally implies reflection as part of the learning process); from math– (thinking things through). This is a disciple, learner, or student. It is where we get “mathematics” from.
CXL “see” = blepo. This is literally to see – it is primarily used in the physical sense. However, figuratively it can be seeing, which includes attention and so to watchfulness, being observant, perceiving, and acting on the visual information. It can also mean beware.
CXLI “looked all around” = periblepo. Related to “see” in v31. 7x in NT- 6x in Mark & 1x in Luke. From peri (about, concerning, around, encompassing) + blepo (see note CXL above). This is to survey, look around closely, gaze about.
CXLII “see” = horao. Same as “saw” in v6. See note XXXI above.

33 But the woman, knowingCXLIII what had happened to her, came in fearCXLIV and trembling,CXLV fell down beforeCXLVI him, and told him the wholeCXLVII truth.CXLVIII 

Notes on verse 33

CXLIII “knowing” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.
CXLIV “in fear” = phobeo. Same as “were afraid” in v15. See note LXXVI above.
CXLV “trembling” = tremo. 3x in NT. From treo (to dread or terrify). This is to tremble or shake, whether from fear or dread.
CXLVI “fell down before” = prospipto. Related to “fell” in v22. 8x in NT. From pros (at, to, toward, with) + pipto (see note C above). This is to fall on or fall before. It can be a violent attack, bowing before, or beat against.
CXLVII “whole” = pas. Same as “always” in v5. See note XXVII above.
CXLVIII “truth” = aletheia. From alethes (true, unconcealed; true because it is in concert with fact and reality – attested; literally, what cannot be hidden; truth stands up to test and scrutiny and is undeniable, authentic). {from a (not, without) + lanthano (unnoticed, concealed)}. Truth is literally that which is not or cannot be concealed. This word covers more than the sense of true versus false. It spoke of truth as that which corresponds to reality – reality as opposed to illusion. Thus, it includes, sincerity, straightforwardness, and reality itself.

34 He said to her, “Daughter,CXLIX your faithCL has made you well; go in peace,CLI and be healedCLII of your disease.”

Notes on verse 34

CXLIX “daughter” = thugater. Related to “little daughter” in v23. See note CIII above.
CL “faith” = pistis. From peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is less about knowing, believing, and repeating a list of doctrines then it is about trusting God. Faith means listening to God and seeking to live a holy life even (and especially) when we don’t understand how everything works or fits together. Faith is about being faithful (trusting and doing) rather than being all knowing.
CLI “peace” = eirene. Perhaps from eiro (to join, tie together to form a whole). This is one, peace, quietness, rest, peace of mind, harmony. Peace was a common farewell among Jews (i.e. shalom) and this well-wishing included a blessing of health and wholeness for the individual. This word also indicates wholeness and well-being – when everything that is essential is joined together properly. This is peace literally or figuratively. By implication, it is prosperity (but not in the sense of excessive wealth. Prosperity would have meant having enough from day to day.)
CLII “healed” = hugies. 12x in NT. Perhaps from auksano (to grow or enlarge, whether literal or figurative). This is healthy, whole, pure, normal, restored, wholesome. Figuratively, it can mean a sound or true teaching. It is where “hygiene” comes from.

35 While he was still speaking, some people came from the leader’sCLIII house to say, “Your daughter is dead.CLIV Why troubleCLV the teacherCLVI any further?” 

Notes on verse 35

CLIII “leader’s” = archisunagogos. Same as “leaders of the synagogue” in v22. See note XCVIII above.
CLIV “is dead” = apothnesko. From apo (from, away from) + thnesko (to die, be dead). This is to die off. It is death with an emphasis on the way that death separates. It can also mean to wither or decay.
CLV “trouble” = skullo. 4x in NT. This is to skin or flay. Figuratively, it can be to distress, annoy, or harass.
CLVI “teacher” = didaskalos. From didasko (to teach, direct, instruct, or impart knowledge; in the New Testament, almost always used for teaching scripture); from dao (to learn). This is teacher or master.

36 But overhearingCLVII whatCLVIII they said, Jesus said to the leader of the synagogue, “Do not fear, onlyCLIX believe.”CLX 

Notes on verse 36

CLVII “overhearing” = parakouo. Related to “heard” in v27. 3x in NT. From para (beside, by, in the presence of) + akouo (see note CXXIV above). This is to hear sideways, whether overhear, mishear, or pretend as though one did not hear. It can imply disobedience.
CLVIII “what” = logos. Related to {untranslated} in v7. From lego (see note XXXVIII above). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.
CLIX “only” = monon. Related to “tombs” in v2 & “tombs” in v3. From monos (alone, single, remaining, mere, desolate); from meno (see note IX above). This is merely, only, simply, sole. It can also imply alone.
CLX “believe” = pisteuo. Related to “faith” in v34. From pistis (see note CL above). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.

37 He allowedCLXI no one to followCLXII him except Peter,CLXIII James,CLXIV and John,CLXV the brotherCLXVI of James. 

Notes on verse 37

CLXI “allowed” = aphiemi. Same as “refused” in v19. See note LXXXII above.
CLXII “follow” = sunakoloutheo. Related to “followed” in v24. 3x in NT. From sun (with, together with) + akoloutheo (see note CXI above). This is to accompany or follow with.
CLXIII “Peter” = Petros. Related to petra (large rock that is connected and or projecting like a rock, ledge, or cliff; can also be cave or stony ground). This is Peter, a stone, pebble, or boulder.
CLXIV “James” = Iakob. From Hebrew Yaaqov (Jacob); from the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is James, meaning heel grabber or usurper.
CLXV “John” = Ioannes. Related to “Jesus” in v6. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (see note XXXII above)} + chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is John, meaning “the Lord has been gracious.”
CLXVI “brother” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.

38 When they came to the houseCLXVII of the leader of the synagogue, he sawCLXVIII a commotion,CLXIX people weepingCLXX and wailingCLXXI loudly.CLXXII 

Notes on verse 38

CLXVII “house” = oikos. Same as “home” in v19. See note LXXXIV above.
CLXVIII “saw” = theoreo. Same as “saw” in v15. See note LXX above.
CLXIX “commotion” = thorubos. 7x in NT. From the same as thoreo (to be troubled, agitated, alarmed, be unsettled, be frightened); from throos (clamor, noise) or from threomai (to wail). This is an uproar, noise, outcry, riot, disturbance, trouble. It can also be used figuratively for a very emotional wailing or hysteria. It is a commotion that leads to panic or terror.
CLXX “weeping” = klaio. This is to weep, lament, or sob. It is weeping aloud.
CLXXI “wailing” = alalazo. 2x in NT. From alalai (battle cry) OR from alale (a halloo). This is to make a war cry, wail, sound a cymbal, clang.
CLXXII “loudly” = polus. Same as “many” in v9. See note XLVIII above.

39 When he had entered, he said to them, “Why do you make a commotionCLXXIII and weep? The childCLXXIV is not dead but sleeping.”CLXXV 

Notes on verse 39

CLXXIII “make a commotion” = thorubeo. Related to “commotion” in v38. 5x in NT. From thorubos (see note CLXIX above). This is to disturb, agitate, cause tumult, trouble, create panic.
CLXXIV “child” = paidion. From pais (child, youth, servant, slave); perhaps from paio (to strike or sting). This is a child as one who is still being educated or trained. Perhaps one seven years old or younger. Used figuratively for an immature Christian.
CLXXV “sleeping” = katheudo. From kata (down, against, throughout, among) + heudo (to sleep). This is to settle down to rest, to sleep, fall asleep in a literal or figurative sense.

40 And they laughedCLXXVI at him. Then he put them all outside,CLXXVII and tookCLXXVIII the child’s fatherCLXXIX and mother and those who were with him, and went inCLXXX where the child was. 

Notes on verse 40

CLXXVI “laughed” = katagelao. 3x in NT– all in this and parallel passages. From kata (down, against, throughout, among) + gelao (to laugh or smile because of joy or being satisfied). This is to deride ridicule, or laugh at.
CLXXVII “put…outside” = ekballo. From ek (from, from out of) + ballo (to throw, cast, place, put, drop). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.
CLXXVIII “took” = paralambano. From para (beside, by, in the presence of) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to receive, take, acknowledge, associate with. It can also mean to take on an office or to learn.
CLXXIX “father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
CLXXX “went in” = eisporeuomai. 18x in NT. From eis (to, into, for, among) + poreuomai (to go, travel, journey, die; refers to transporting things from one place to another; focuses on the personal significance of the destination); {from poros (passageway)}. 18x in NT. This is to enter or journey in in a literal or figurative sense.

41 He tookCLXXXI her by the hand and said to her, “Talitha cum,”CLXXXII which means,CLXXXIII “Little girl,CLXXXIV get up!”CLXXXV 

Notes on verse 41

CLXXXI “took” = krateo. From kratos (strength, power, dominion; vigor in a literal or figurative sense; power that is exercised). This is being strong or mighty so, by extension, to prevail or rule. It can also mean to seize, grasp hold of and thereby control. In this sense, it means arrest.
CLXXXII “talitha cum” = talitha + koum. Talitha is 1x in NT. From Aramaic. It means little girl or young girl. Koum is 1x in NT. From Aramaic qum (to arise, approach, establish, stand, endure); related to Hebrew qum (to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). This is to stand up or arise.
CLXXXIII “means” = eimi + methermeneuo. Eimi is to be or exist. Methermeneuo is 8x in NT. From meta (with, among, beyond) + hermeneuo (to interpret, translate, explain the meaning of); {perhaps from Hermes, the god of language and a proper name}. This is to explain beyond i.e. to translate or interpret.
CLXXXIV “little girl” = korasion. 8x in NT– 4x of the girl restored to life & 4x of Salome. From kore (maiden). This is a little girl or maiden.
CLXXXV “get up” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.

42 And immediately the girl got upCLXXXVI and began to walk aboutCLXXXVII (she was twelve years of age). At this they were overcomeCLXXXVIII, CLXXXIX with amazement.CXC 

Notes on verse 42

CLXXXVI “got up” = anistemi. Related to “sent” in v10. From ana (upwards, up, again, back, anew) + histemi (see note LI above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
CLXXXVII “began to walk about” = peripateo. Related to “child” in v39. From peri (about, concerning, around, encompassing) + pateo (to read, trample on; to trample literally or figuratively); {from patos (trodden) OR from paio (see note CLXXIV above)}. This is to walk. Going from Hebrew figurative language, to walk referred to how you conducted your life, how you chose to live. This word is most literally walking around. Figuratively, it is living, behaving, following, how you occupy yourself. This is where “peripatetic” comes from.
CLXXXVIII “overcome” = existemimegas. Existemi is related to “sent” in v10 & “got up” in v42. 17x in NT. From ek (from, from out of) + histemi (see note LI above). This is to displace or take something or someone from standing. Figuratively, it is to be overwhelmed and flabbergasted – as if beside oneself. By extension, it is astonished, amazed, or mad. Megas is the same as “top” in v7. See note XXXVI above.
CLXXXIX {untranslated} = eutheos. Same as “immediately” in v2. See note VII above.
CXC “amazement” = exstasis. Related to “sent” in v10 & “got up” in v42 and “overcome” in v42 7x in NT. From existemi (see note CLXXXVIII above). This is amazement, a disturbance, a trance. It is a state in which one’s mind is out of place or in an altered state. This is where the word “ecstasy” comes from.

43 He strictlyCXCI orderedCXCII them that no one should knowCXCIII this, and told them to giveCXCIV her something to eat.CXCV

Notes on verse 43

CXCI “strictly” = polus. Same as “many” in v9. See note XLVIII above.
CXCII “ordered” = diastello. Related to “sent” in v10 & “got up” and “overcome” and “amazement” in v42. 8x in NT. From dia (through, across to the other side, thoroughly) + stello (to set, arrange, prepare, provide for); {probably from histemi (see note LI above)}. This is to set apart, distinguish, give a commission, order, set apart for service.
CXCIII “know” = ginosko. Same as “felt” in v29. See note CXXXI above.
CXCIV “give” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
CXCV “eat” = phago. This is to eat or figuratively to consume like rust does.

Image credit: “Jesus, the Gerasene, and the Unclean Spirits” by Luke the Cypriot, 1594.

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