This passage is found in the Narrative Lectionary, Epiphany Season, Year 2. (Most recently January 24, 2016)
Summary: This story is classic Mark: A power struggle is at hand, between Jesus and the world, between the crowds and the religious leadership, between life and death, between despair and faith. In the end, Jesus will serve as champion, or perhaps in a surprising way, a calm, peaceful and loving savior. Regardless of what tact one takes in working through this passage, one should wrestle with what it means to "save." This passage, like most in Mark, suggests a far bigger definition of save than our typical religious discourse!
συνηχθη (aorist passive from of συναγω, meaning "gather", 5:21). This verb has a clear English cognate: Synagogue, where folks were gathered. In this case we have two synagogues -- the unofficial gathering (συνηχθη) around Jesus and the synagogue (συναγωγος). Mark lets us know that the real power is in the gathering around Jesus.
σωθη (aorist passive subjunctive of σωζω, meaning "save"; 5:23). In American Christianity, the word save almost always connotes a future state, often hell, from which one is "saved." In this case, the word σωθη is best translated "heal", as it can be in Greek. A few points here:
- In the Bible, saving and healing are neither distant linguistically nor conceptually.
- Salvation grows out of faith. In both stories, faith is needed. In the second story, Jesus supplies the faith when we have lost it.
- Salvation is necessary for living. It proceeds it grammatically in vs 23 and in our lives!
- Salvation brings new life. In both stories, Jesus salvation brings NEW life.
- Salvation does not simply come from the spoken word. In the later case, Jesus speaks and the girl arises. But in the first case, simply the touch of Jesus heals the woman. Jesus is the incarnate word -- when we think about how to heal people, it it not only our words, but also our touch.
- Saving is also for this life; I do not mean to juxtapose the
importance of ultimate salvation against earthly in-breakings of the
Kingdom of God. They are related. We can embrace the work of our
savior in this life time. The NET Bible writes, "This should not be
understood as an expression for full salvation in the
immediate context; it refers only to the woman’s healing." Again,
there is a real discomfort among Christians about talking about the work
of Jesus Christ outside of life after death.
To put it another way, I am becoming more convinced that when people show up at church on a Sunday, they are dying. One could argue, they are already dead. They need to be saved, that is, encounter the living Christ and hear his word, in order to live.
ελεγεν (imperfect of λεγω, meaning "say", 5:28) The woman is repeatedly saying to herself -- not once -- that if she touches him, she will be healed.
μαστιγος ("whip" or "illness", 5:29) The word for "disease" here comes from the word for whip; as in Jesus was whipped.
εξ αυτου ("of him", 5:30). Here I beg to differ with the translation, "The power went out from him." The Greek here does not say this. It reads "The from him (εξ αυτου) power went him." The positioning of "of
him" means that it modifies the noun (power) not the verb (going-out). The translators are lumping this preposition in with the verb and missing the connection between Jesus and the power. Furthermore, this "of/from him" (εξ αυτου) power is kind of interesting...the power that arises from him? Again, the preposition εκ/εξ can describe all sorts of relationships that encompass movement from/out of/originating in. The power originating in him? The power arising out of him? The power belonging to him? Regardless, the power is connected to Jesus, not simply in the air!
"Get up". In vss 41 and 42, two words are used to describe the young girl getting up: either εγειρω in vs. 41 or ανεστη in vs. 42. Both are words used for resurrection in the New Testament; the reaction, εκστασει (if you sound it out in English, ecstasy!), is that of the women at the tomb in Mark 16.