Mark 5:21-43

This passage is found in the Revised Common Lectionary, year B, Pentecost Season (Most recently Summer 2021).  Also it is found in the Narrative Lectionary, Epiphany Season, Year 2. 

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!

Key words:
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 πασσαγε, 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 - how we embody the word makes a difference.
- 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.  

As I said earlier, most American Christians narrowly define "salvation" as "afterlife."  While I think the authors of the NET Bible understand this point, they offer that the saving in this story, "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.  It is always seen as an either/or rather than both/end.  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.  Jesus later tells her she is healed from this.  We must wonder -- how bad had things unraveled for her (v. 26).

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."  The positioning of "of him" likely 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!

Θυγάτηρ ("daughter", 5:34)  There is a lot of debate about what the original Greek text reads here.  At stake is the last vowel.  Does the original read Θυγάτηρ or Θυγάτερ.  The difference being nominative (-ηρ) or vocation (-ερ).  If it is vocative (which the current NA does not believe it is), then Jesus is saying "My daughter", in that the vocative ending personalizes the address.  For example, in the story of Ruth, a number of times the English translates "My daughter" when the Greek is simply "daughter + genitive ending."

• The main Greek codices are divided.
• In Matthew's Gospel this story also has divided manuscript evidence
• In Matthew's Gospel, they go with the vocative
• In Mark's Gospel, Accordance actually records 5:34 as a vocative, even though it is clearly a nominative!

It is kind of cool to think that Jesus addresses her as his daughter!

αλαλαζοντας ("wail" in prepositional form, 5:38)  Just a reminder that in Biblical times, people mourned!

"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 of those around, εκστασει (if you sound it out in English, ecstasy!), is that of the women at the tomb in Mark 16.  Lots of foreshadowing to resurrection here.