5.35 Åôé áôï ëáëïíôïò ñ÷ïíôáé ð ôï ñ÷éóõíáãþãïõ ëÝãïíôåò ôé ´Ç èõãÜôçñóïõ ðÝèáíåí ôß ôé óêýëëåéò ôí äéäÜóêáëïí 5.36 ä Éçóïò ðáñáêïýóáò ôí ëüãïíëáëïýìåíïí ëÝãåé ô ñ÷éóõíáãþã, Ì öïâï, ìüíïí ðßóôåõå. 5.37 êá ïê öêåí ïäÝíáìåô áôï óõíáêïëïõèóáé å ì ôí ÐÝôñïí êá ÉÜêùâïí êá ÉùÜííçí ôí äåëöíÉáêþâïõ. 5.38 êá ñ÷ïíôáé åò ôí ïêïí ôï ñ÷éóõíáãþãïõ, êá èåùñå èüñõâïí êáêëáßïíôáò êá ëáëÜæïíôáò ðïëëÜ, 5.39 êá åóåëèí ëÝãåé áôïò, Ôß èïñõâåóèå êá êëáßåôåô ðáéäßïí ïê ðÝèáíåí ëë êáèåýäåé. 5.40 êá êáôåãÝëùí áôï.5.35 While he is still speaking, they come from the synagogue-ruler, saying that "Thedaughter of yours died. Why bother the teacher any more?" 5.36 But then the Jesus, havingoverheard the word being spoken, says to the synagogue-ruler, "Don't be afraid. Onlybelieve!" 5.37 And he did not allow anyone to follow with him, except the Peter, and Jacob,and John, the brother of Jacob. 5.38 And they come into the house of the synagogue-ruler,and he observes an uproar, and crying and wailing many things. 5.39 And, entering, he saysto them, "Why are you making an uproar, and crying? The child did not die, but is sleeping."5.40 And they were ridiculing him.áôò ä êâáëí ðÜíôáò ðáñáëáìâÜíåé ôí ðáôÝñá ôï ðáéäßïõ êá ôí ìçôÝñá êáôïò ìåô áôï êá åóðïñåýåôáé ðïõ í ô ðáéäßïí. 5.41 êá êñáôÞóáò ôò ÷åéñò ôïðáéäßïõ ëÝãåé áô, Ôáëéèá êïõì, óôéí ìåèåñìçíåõüìåíïí Ô êïñÜóéïí, óï ëÝãù, ãåéñå.5.42 êá åèò íÝóôç ô êïñÜóéïí êá ðåñéåðÜôåé í ãñ ôí äþäåêá. êá îÝóôçóáí[åèò] êóôÜóåé ìåãÜë. 5.43 êá äéåóôåßëáôï áôïò ðïëë íá ìçäåò ãíï ôïôï, êá åðåíäïèíáé áô öáãåí.So then he, having thrown them all out, takes along the father of the child and themother, and those with him, and he enters where the child was being. 5.41 And, taking holdof the hand of the child, he says to her, Talitha, koum, which is, being translated, "The littlegirl, I tell you, arise!" 5.42 And immediately the little girl got up and she was walking around,for she was being twelve years old. And they were beside themselves [immediately] with greatamazement. 5.43 And he ordered them over and over so that no one should know this; andhe said it should be given to her to eat.Text with Footnotes: 692692<strong>Mark</strong> wants its readers to concentrate attention upon the identity of Jesus of Nazareth.He is the Son of God--and the reality of who he is can be seen in his power to speak to thestorming wind and its waves, commanding them to be still. It can be seen in his ability tocommand the most powerful of unclean spirits that inhabit the heart of humanity, destroying,crippling, and ruining human existence. He can cast all the chaotic powers of evil into thedepths of the sea. So <strong>Mark</strong> tells us--this Jesus is the divine Victor over all of the dark forcesof chaos that threaten and destroy human life. And in addition to this, he is the "GreatPhysician"--who has come to touch and to heal, especially those people counted the leastworthy in first century society--elderly women with long-time sicknesses that caused them tobe considered "unclean" among the Jews, and frail, dying little girls--who were considered"nobodies" by many in the first century world. Before continuing with the study of <strong>Mark</strong> 5:21-43, please ask yourself the following questions:432(continued...)
693 694 6955.21 And when the Jesus had crossed over [in the boat] again, to the other side,692(...continued)1. Does <strong>Mark</strong> emphasize Jesus' relationship with older, suffering, penniless womenand little girls with terminal illness in this passage? Do you think that this is intentionallyemphasized by <strong>Mark</strong> in order to show that Jesus was different from the typical malechauvinists of his time and place, who would have discounted both of these females asworthless drains on society, undeserving of the attention of a religious leader such as Jesus?2. <strong>In</strong> describing Jesus' relationship to sickness and death, and specifically to two suchindividuals as are depicted in this passage, what is <strong>Mark</strong> trying to tell its readers?3. What is the relationship of Jesus to modern medicine and physicians? Is thispassage a “proof text” for the New Testament’s rejection of medical science, in favor of“spiritual healing” apart from medical doctors and medicines?693France notes that in verse 21 “The essential scenery for the following narrative is putin place.” (P. 235)694The phrase ôï Éçóï í ô ðëïß, tou Iesou en to ploio, “the Jesus in the boat,” isread by Sinaiticus, Alexandrinus, Vaticanus (see), Ephraemi Rescriptus, L, UncialManuscript 0132, Family 13 of Minuscules, Minuscules 33, 2427 (see), the “Majority Text,”the Latin Vulgate, the Peshitta Syriac, the Harclean Syriac, some manuscripts of theSahidic Coptic and the Bohairic Coptic.It is changed to read only ôï Éçóï, tou Iesou, “the Jesus,” by P45 (probably),Bezae, Theta, Family 1 of Minuscules, Minuscules 28, 565, 700, 2542, a few other Greekmanuscripts, a majority of the Old Latin witnesses and the Sinaitic Syriac.It is changed to read í ô ðëïß ôï Éçóï, en to ploio tou Iesou, “in the boat theJesus,” by W and some manuscripts of the Sahidic Coptic.The variant readings do not change the meaning of <strong>Mark</strong>, especially the change inword order doesn’t. The omission simply shortens the wording of the original text, withoutchanging its meaning.France comments that “The absence of [‘in the boat’] in several early texts (and itslocation before [‘the Jesus’] in W), and the varying order and occasional absence of[‘again’] and [‘into the other side’], produce a number of permutations none of which affectsthe sense of Jesus’ return across the lake to the western shore. There seem to be noobvious reason for the differences other than stylistic preference...” (P. 233)695The phrase ðÜëéí åò ô ðÝñáí, palin eis to peran, “again into the other side,” is readby a corrector of Sinaiticus, Alexandrinus, Vaticanus, Ephraemi Rescriptus, L, W, UncialManuscript 0132, Family 1 of Minuscules, Minuscules 33, 2427 (see), the “Majority Text,”433(continued...)
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