ManyBibles

Mark 5

7 translations · read through 12 traditions.

NCB · New Consensus Bible

1And they came to the other side of the sea, to the country of the Gerasenes. 2And when he had come out of the boat, immediately a man with an unclean spirit met him out of the tombs, 3who had his dwelling in the tombs. And no one was able to bind him anymore, not even with a chain, 4because he had often been bound with fetters and chains, and the chains had been torn apart by him and the fetters broken in pieces, and no one had the strength to tame him. 5And constantly, night and day, in the tombs and in the mountains, he was crying out and cutting himself with stones. 6And seeing Jesus from a distance, he ran and bowed down to him, 7and crying out with a loud voice, he said: "What have I to do with you, Jesus, Son of the Most High God? I adjure you by God, do not torment me." 8For he had been saying to him, "Come out of the man, you unclean spirit!" 9And he asked him, "What is your name?" And he replied, saying to him, "My name is Legion, because we are many." 10And he begged him earnestly that he would not send them out of the country. 11Now there was a great herd of pigs feeding there on the mountainside. 12And all the demons begged him, saying, "Send us into the pigs, so that we may enter into them." 13And immediately Jesus gave them permission. And the unclean spirits came out and entered into the pigs; and the herd rushed down the steep bank into the sea—they were about two thousand—and were drowned in the sea. 14And those who fed the pigs fled and reported it in the city and in the country. And the people came to see what it was that had happened. 15And they came to Jesus, and observed the demon-possessed man sitting, clothed, and in his right mind—the very one who had had the legion—and they were afraid. 16And those who had seen it described to them how it had happened to the demon-possessed man, and about the pigs. 17And they began to beg him to depart from their region. 18And as he was getting into the boat, the man who had been demon-possessed begged him that he might be with him. 19But Jesus did not allow him, but said to him, "Go to your home, to your own people, and report to them how much the Lord has done for you, and how he had mercy on you." 20And he went away and began to proclaim in the Decapolis how much Jesus had done for him, and everyone marveled. 21And when Jesus had crossed over in the boat again to the other side, a great crowd gathered to him, and he was by the sea. 22And one of the synagogue rulers, named Jairus, came, and seeing him, fell at his feet, 23and begged him earnestly, saying, "My little daughter is at the point of death. Come and lay your hands on her, so that she may be healed and live." 24And he went with him. And a great crowd followed him, and they pressed against him. 25And a certain woman, who had a flow of blood for twelve years, 26and had suffered much under many physicians, and had spent all that she had, and was not helped at all, but rather grew worse, 27having heard the things concerning Jesus, came up in the crowd behind him and touched his garment. 28For she was saying, "If I just touch his garments, I will be healed." 29And immediately the fountain of her blood was dried up, and she knew in her body that she was healed from her affliction. 30And immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd and said, "Who touched my garments?" 31And his disciples said to him, "You see the crowd pressing against you, and you say, 'Who touched me?'" 32And he looked around to see the woman who had done this. 33But the woman, fearing and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. 34And he said to her, "Daughter, your faith has healed you. Go in peace, and be cured of your affliction." 35While he was still speaking, people came from the synagogue ruler's house, saying, "Your daughter is dead. Why bother the Teacher any further?" 36But Jesus, overhearing the word being spoken, said to the synagogue ruler, "Do not be afraid, only believe." 37And he allowed no one to follow him, except Peter, James, and John the brother of James. 38And they came to the house of the synagogue ruler, and he saw a commotion, and people weeping and wailing loudly. 39And when he had entered, he said to them, "Why do you make a commotion and weep? The child is not dead, but is sleeping." 40And they ridiculed him. But he, having put them all out, took the father and the mother of the child, and those who were with him, and went in where the child was lying. 41And taking the child by the hand, he said to her, "Talitha cumi," which is translated, "Little girl, I say to you, arise." 42And immediately the girl arose and walked, for she was twelve years old. And immediately they were amazed with great amazement. 43And he gave them strict orders that no one should know this, and commanded that something be given to her to eat.

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What the traditions agree on

Universally across all traditions, Jesus demonstrated absolute authority over supernatural forces, chronic physical illness, and death through three distinct miracles. Many traditions affirm that the narrative of the Gerasene demoniac establishes the literal reality of demonic oppression, and it is broadly maintained that Jesus commissioning the healed man to return home serves as a biblical paradigm for lay evangelism within one's own community. Several traditions also emphasize the pastoral… Sign in to read the full consensus →

Held by most, but not all

  • Jesus commissioning the healed demoniac to return home serves as a biblical paradigm for lay evangelism and witnessing within one's own community. (7 affirm)

Where the traditions differ

  • The demonic name 'Legion' carries imperial overtones, framing the exorcism as a demonstration of Jesus' nonviolent victory over socio-political and systemic oppression.

    anglican: QUALIFY; anabaptist: AFFIRM

  • The woman's physical act of touching Jesus' garment demonstrates that biblical faith is inherently active and obedient, requiring physical action.

    lutheran: DENY; reformed: DENY; restorationist: AFFIRM

  • The woman's belief that she needed to touch Jesus's garment contained theological error, yet Christ graciously accommodated and honored the genuine faith beneath it.

    orthodox: DENY; reformed: AFFIRM

  • The woman's healing demonstrates that salvation is secured through unmediated, personal faith rather than through any inherent power in physical garments or rituals.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: DENY; reformed: AFFIRM; baptist: AFFIRM

  • The transmission of healing power through Jesus' garment establishes that physical matter can mediate divine grace, validating sacramental theology and the veneration of relics.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: QUALIFY; anglican: QUALIFY; lutheran: QUALIFY; reformed: DENY; baptist: DENY

  • Christ's physical mediations of healing provide a biblical foundation for specific sacramental rites of the sick, such as unction and the laying on of hands.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; baptist: DENY

  • The healing of the woman demonstrates that active, expectant faith operates as a catalyst to draw tangible healing power from Christ.

    oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: DENY; methodist: AFFIRM; pentecostal: AFFIRM

  • Jesus' statements 'your faith has made you well' and 'only believe' prove that justifying faith operates as a passive reception of Christ's promise rather than a meritorious work.

    lutheran: AFFIRM; methodist: QUALIFY; restorationist: DENY

How each tradition reads it

Each reading was generated in isolation — no tradition sees another’s answer.

Catholic

Mark 5 presents three interconnected miracles demonstrating Jesus' sovereign power over demons, chronic disease, and death itself. The narrative moves from Gentile territory, where Jesus casts the 'Legion' of demons into a herd of swine, back to Jewish territory. The second half features an intercalation: on his way to heal the critically ill twelve-year-old daughter of Jairus, Jesus is interrupted by a woman who has suffered a hemorrhage for twelve years. Her touch of his garment elicits immediate healing. Upon reaching Jairus's house, Jesus raises the now-dead girl with an Aramaic command and orders that she be given food. Reception: Catholic reception heavily emphasizes the sacramental and incarnational theology present in these miracles. The physical mediation of grace is a paramount theme. The Eastern Syriac tradition, exemplified by Ephrem the Syrian's commentary, highlights how the bleeding woman's touch demonstrates Christ's divine power flowing through the material reality of his garment, providing a foundation for the theology of physical sacraments and sacramentals. Latin reception, synthesized by Thomas Aquinas, frequently traces ecclesiological typology in the intercalated miracles: the twelve-year-old girl represents the Synagogue, while the bleeding woman represents the Gentile Church which approaches Christ from behind to be healed. Furthermore, Bede the Venerable interprets Christ's command to give the raised girl something to eat as a type for the Eucharist, teaching that those raised from the spiritual death of sin require the Sacrament of the Altar for sustenance.

Eastern Orthodox

In its immediate narrative context, Mark 5 presents three profound demonstrations of Jesus' authority over forces that diminish or destroy human life: the demonic realm, chronic impurity/disease, and death itself. Jesus crosses into Gentile territory and exorcises a 'Legion' of demons from a man living among the tombs, permitting the spirits to enter a herd of pigs which then perish in the sea. Upon returning, He is interrupted on His way to heal the dying daughter of Jairus, a synagogue ruler, by a woman with a twelve-year hemorrhage. The woman is healed immediately by touching His garment in faith. After confirming her healing, Jesus proceeds to Jairus's house, ignores the mourners' ridicule, and raises the young girl from the dead, instructing them to give her food to prove the physical reality of her restoration. Reception: Eastern Orthodox reception of Mark 5 reads these miracles profoundly through the lenses of the Incarnation, the theology of uncreated energies, and the material mediation of grace. The healing of the woman with the issue of blood (vv. 25-34) is a central text for Orthodox sacramental theology. The 'power' (dynamis) that Jesus perceives going out from Him (v. 30) is interpreted by theologians like Gregory Palamas as the uncreated divine energy, which is communicated to creation through the deified physical flesh of the incarnate Christ. Furthermore, because this divine energy healed the woman through the medium of His physical clothes, John of Damascus and later Byzantine defenders of icons cite this passage as definitive proof that matter is not inherently evil and can become a vehicle for divine grace, establishing the biblical foundation for the veneration of relics and holy objects. In the account of the Gerasene demoniac (vv. 1-20), patristic consensus, articulated prominently by John Chrysostom in his treatment of the synoptic accounts, points out that the demons' begging for permission to enter the swine demonstrates their total lack of independent authority. They cannot so much as touch animals without Christ's permissive will, emphasizing God's absolute sovereignty and the ultimate powerlessness of the demonic. The raising of Jairus's daughter (vv. 35-43) establishes the Orthodox eschatological view of death as a mere 'sleep' (koimesis) from which Christ will awaken humanity, prefiguring the general resurrection.

Oriental Orthodox

Mark 5 comprises three interlocking miracle narratives that demonstrate Jesus' absolute authority over demonic subjugation, chronic illness, and death. The chapter opens with the exorcism of the Gerasene demoniac, whose 'Legion' of unclean spirits is sent into a herd of swine. Following this, the text employs an intercalation (a narrative 'sandwich'): while Jesus is on his way to heal the dying daughter of Jairus, a synagogue ruler, a woman who has suffered from a hemorrhage for twelve years touches his garment and is immediately healed. Jesus perceives power going out from him and affirms her faith. He then proceeds to Jairus's house, ignores the mourners' ridicule, takes the deceased girl by the hand, and raises her back to life with a command. Reception: The Oriental Orthodox tradition reads this chapter through a highly developed miaphysite Christological lens. For the tradition of the first three Ecumenical Councils, the miracles of Mark 5 are paramount demonstrations of the unified nature of the Incarnate Word. The healing power that goes out from Jesus (verse 30) and His taking the dead girl by the hand (verse 41) are not viewed as a divine nature acting independently of a human nature; rather, they are the single divine-human activity of the one Christ. Theologians like Severus of Antioch point to these physical acts of healing as proof of the 'life-giving flesh' (zoopoios sarx). The body of Christ itself radiates divine power because it is perfectly united with the Word. Furthermore, the Syriac tradition, exemplified by Ephrem the Syrian, extensively contrasts the faith of the woman with the hemorrhage against the physical pressing of the crowd. The crowd presses against His humanity without spiritual comprehension, but the woman's faith directly encounters the life-giving divine power united to His flesh.

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Every translation

The same chapter in 7 public-domain translations.

WEB · World English Bible

1They came to the other side of the sea, into the country of the Gadarenes. 2When he had come out of the boat, immediately a man with an unclean spirit met him out of the tombs. 3He lived in the tombs. Nobody could bind him any more, not even with chains, 4because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 6When he saw Jesus from afar, he ran and bowed down to him, 7and crying out with a loud voice, he said, “What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don’t torment me.” 8For he said to him, “Come out of the man, you unclean spirit!” 9He asked him, “What is your name?” He said to him, “My name is Legion, for we are many.” 10He begged him much that he would not send them away out of the country. 11Now on the mountainside there was a great herd of pigs feeding. 12All the demons begged him, saying, “Send us into the pigs, that we may enter into them.” 13At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 14Those who fed the pigs fled, and told it in the city and in the country. The people came to see what it was that had happened. 15They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 16Those who saw it declared to them what happened to him who was possessed by demons, and about the pigs. 17They began to beg him to depart from their region. 18As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 19He didn’t allow him, but said to him, “Go to your house, to your friends, and tell them what great things the Lord has done for you and how he had mercy on you.” 20He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 21When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea. 22Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet 23and begged him much, saying, “My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live.” 24He went with him, and a great multitude followed him, and they pressed upon him on all sides. 25A certain woman who had a discharge of blood for twelve years, 26and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse, 27having heard the things concerning Jesus, came up behind him in the crowd and touched his clothes. 28For she said, “If I just touch his clothes, I will be made well.” 29Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 30Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd and asked, “Who touched my clothes?” 31His disciples said to him, “You see the multitude pressing against you, and you say, ‘Who touched me?’” 32He looked around to see her who had done this thing. 33But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 34He said to her, “Daughter, your faith has made you well. Go in peace, and be cured of your disease.” 35While he was still speaking, people came from the synagogue ruler’s house, saying, “Your daughter is dead. Why bother the Teacher any more?” 36But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, “Don’t be afraid, only believe.” 37He allowed no one to follow him except Peter, James, and John the brother of James. 38He came to the synagogue ruler’s house, and he saw an uproar, weeping, and great wailing. 39When he had entered in, he said to them, “Why do you make an uproar and weep? The child is not dead, but is asleep.” 40They ridiculed him. But he, having put them all out, took the father of the child, her mother, and those who were with him, and went in where the child was lying. 41Taking the child by the hand, he said to her, “Talitha cumi!” which means, being interpreted, “Girl, I tell you, get up!” 42Immediately the girl rose up and walked, for she was twelve years old. They were amazed with great amazement. 43He strictly ordered them that no one should know this, and commanded that something should be given to her to eat.

KJV · King James Version

1And they came over unto the other side of the sea, into the country of the Gadarenes. 2And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, 3Who had his dwelling among the tombs; and no man could bind him, no, not with chains: 4Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. 5And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. 6But when he saw Jesus afar off, he ran and worshipped him, 7And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. 8For he said unto him, Come out of the man, thou unclean spirit. 9And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many. 10And he besought him much that he would not send them away out of the country. 11Now there was there nigh unto the mountains a great herd of swine feeding. 12And all the devils besought him, saying, Send us into the swine, that we may enter into them. 13And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea. 14And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. 15And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid. 16And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. 17And they began to pray him to depart out of their coasts. 18And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. 19Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. 20And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel. 21And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea. 22And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, 23And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live. 24And Jesus went with him; and much people followed him, and thronged him. 25And a certain woman, which had an issue of blood twelve years, 26And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, 27When she had heard of Jesus, came in the press behind, and touched his garment. 28For she said, If I may touch but his clothes, I shall be whole. 29And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. 30And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? 31And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? 32And he looked round about to see her that had done this thing. 33But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 34And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. 35While he yet spake, there came from the ruler of the synagogue’s house certain which said, Thy daughter is dead: why troublest thou the Master any further? 36As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. 37And he suffered no man to follow him, save Peter, and James, and John the brother of James. 38And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. 39And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. 40And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying. 41And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise. 42And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment. 43And he charged them straitly that no man should know it; and commanded that something should be given her to eat.

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Differences that change the meaning (99)
  • v1 [lexical]: lexical difference in translating the region beyond the sea — “other side” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “strait” (DRC)
  • v1 [stylistic]: (vv 1, 8, 31, 34) stylistic preposition choice — “into” (WEB, KJV, ASV, WEBSTER, DRC) vs “to” (YLT, DARBY)
  • v1 [textual]: textual variant regarding the name of the region — “Gadarenes” (WEB, KJV, YLT, DARBY, WEBSTER) vs “Gerasenes” (ASV) vs “Gerasens” (DRC)
  • v2 [interpretive]: interpretive choice between spatial or possessive relationship to the spirit — “with” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “possessed by” (DARBY)
  • v5 [textual]: textual variant altering the word order of mountains and tombs, and lexical translation of tombs — “tombs” (WEB, ASV, DARBY) vs “mountains” (KJV, YLT, WEBSTER) vs “monuments” (DRC)
  • v5 [textual]: textual variant altering the word order of mountains and tombs — “mountains he was” (WEB, ASV, DARBY) vs “tombs” (KJV, WEBSTER) vs “he was” (YLT) vs “mountains” (DRC)
  • v6 [lexical]: lexical choice for indicating reverence or worship — “worshipped” (KJV, ASV) vs “bowed down to” (WEB) vs “bowed before” (YLT) vs “did” (DARBY) vs “worshiped” (WEBSTER) vs “adored” (DRC)
  • v7 [grammatical]: grammatical choice of verb form for calling out — “crying out” (WEB, ASV) vs “cried” (KJV, WEBSTER) vs “crying” (DARBY, DRC) vs “having called” (YLT)
  • v7 [textual]: textual or grammatical difference in the verb of speaking — “he” (WEB, YLT, DRC) vs “and said” (KJV, WEBSTER) vs “he saith” (ASV) vs “he says” (DARBY)
  • v7 [grammatical]: grammatical and stylistic phrasing of a common idiom — “do with thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “me and to” (YLT)
  • v7 [stylistic]: stylistic choice of archaic vs modern pronoun — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v8 [lexical]: lexical and syntactical translation of the command to exit — “Come” (WEB, KJV, WEBSTER) vs “forth thou unclean spirit” (ASV) vs “forth spirit unclean” (YLT) vs “forth unclean spirit” (DARBY) vs “Go” (DRC)
  • v9 [stylistic]: stylistic choice of pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v9 [lexical]: lexical translation of conjunction — “is Legion for” (WEB, KJV, ASV, WEBSTER, DRC) vs “because” (YLT, DARBY)
  • v10 [lexical]: (vv 10, 17) lexical choice for pleading — “besought” (KJV, ASV, DARBY, WEBSTER, DRC) vs “begged” (WEB) vs “was calling on” (YLT)
  • v11 [textual]: textual variant regarding the description of the mountainside — “Now” (KJV, ASV, DARBY, WEBSTER) vs “And” (YLT, DRC) vs “on the mountainside” (WEB)
  • v11 [lexical]: (vv 11, 12, 13, 16) lexical choice for the herd animals — “swine” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “pigs” (WEB)
  • v13 [lexical]: lexical and syntactical differences in describing the permission — “And forthwith Jesus gave” (KJV, WEBSTER) vs “immediately” (YLT, DRC) vs “At once” (WEB) vs “he” (ASV) vs “immediately allowed” (DARBY)
  • v13 [grammatical]: grammatical choice of verb construction for the spirits exiting — “came” (WEB, ASV) vs “went out and entered” (KJV, WEBSTER) vs “going” (DARBY, DRC) vs “did enter” (YLT)
  • v13 [lexical]: lexical choice for how the herd perished in the water — “choked” (KJV, YLT, DARBY, WEBSTER) vs “drowned” (WEB, ASV) vs “stifled” (DRC)
  • v15 [grammatical]: grammatical choice of tense for arriving — “come to” (KJV, ASV, DARBY, WEBSTER) vs “came” (WEB, DRC) vs “unto” (YLT)
  • v16 [grammatical]: grammatical difference in tense for seeing — “And they that saw” (KJV, ASV, WEBSTER) vs “had seen” (DARBY, DRC) vs “Those who” (WEB) vs “those having seen” (YLT)
  • v16 [lexical]: lexical choice for reporting the event — “told” (KJV, WEBSTER, DRC) vs “declared to” (WEB, YLT) vs “declared unto” (ASV) vs “related to” (DARBY)
  • v17 [grammatical]: grammatical phrasing of the request to leave — “from” (WEB, ASV, DARBY) vs “to depart out of” (KJV, WEBSTER) vs “go away from” (YLT) vs “that he would from” (DRC)
  • v17 [lexical]: lexical translation of the region boundaries — “coasts” (KJV, DARBY, DRC) vs “borders” (ASV, YLT, WEBSTER) vs “region” (WEB)
  • v19 [grammatical]: stylistic and grammatical difference in the verb of speaking — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
  • v19 [lexical]: lexical choice regarding his household and people — “thy friends” (KJV, WEBSTER, DRC) vs “your house to your” (WEB) vs “house unto thy” (ASV) vs “house unto thine own” (YLT) vs “thine own people” (DARBY)
  • v19 [lexical]: lexical choice for the extent of what was done — “how” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “what” (WEB)
  • v19 [grammatical]: grammatical phrasing of the action performed — “hath done for thee” (KJV, ASV, WEBSTER, DRC) vs “has you” (WEB) vs “did to” (YLT) vs “has” (DARBY)
  • v20 [lexical]: lexical choice for departing — “went his way” (WEB, ASV, DRC) vs “departed” (KJV, WEBSTER) vs “went away” (YLT, DARBY)
  • v20 [lexical]: lexical translation for spreading the news — “publish” (KJV, ASV, WEBSTER, DRC) vs “proclaim” (WEB, YLT, DARBY)
  • v20 [grammatical]: grammatical phrasing of the great things done — “had done for” (KJV, ASV, DARBY, WEBSTER, DRC) vs “great things” (WEB) vs “did to” (YLT)
  • v20 [lexical]: lexical choice for expressing the people's amazement — “wondered” (DARBY, WEBSTER, DRC) vs “everyone marveled” (WEB) vs “all men did marvel” (KJV) vs “marvelled” (ASV) vs “were wondering” (YLT)
  • v21 [lexical]: lexical translation of proximity to the sea — “by” (WEB, ASV, DARBY) vs “nigh unto” (KJV, DRC) vs “near” (YLT) vs “to” (WEBSTER)
  • v22 [stylistic]: stylistic phrasing of the man's name — “Jairus by name” (KJV, WEBSTER) vs “Jairus” (YLT, DARBY) vs “came” (WEB) vs “Jaïrus” (ASV) vs “named” (DRC)
  • v22 [grammatical]: grammatical structure for the act of seeing — “seeing” (WEB, ASV, DARBY, DRC) vs “when he saw” (KJV, WEBSTER) vs “having seen” (YLT)
  • v22 [grammatical]: grammatical choice of verb tense for falling down — “he fell” (WEB, KJV, WEBSTER) vs “falleth” (ASV) vs “doth fall” (YLT) vs “falls down” (DARBY) vs “falleth down” (DRC)
  • v23 [grammatical]: grammatical choice of verb tense for begging — “besought” (KJV, WEBSTER) vs “he” (DARBY, DRC) vs “begged” (WEB) vs “beseecheth” (ASV) vs “he was calling upon” (YLT)
  • v23 [lexical]: lexical choice for the intensity of begging — “much” (WEB, ASV, YLT, DARBY, DRC) vs “greatly” (KJV, WEBSTER)
  • v23 [interpretive]: interpretive translation of being at the point of death — “is” (WEB, ASV, YLT, DARBY, DRC) vs “lieth” (KJV, WEBSTER)
  • v23 [lexical]: (vv 23, 28) lexical choice for being healed or saved — “healed” (KJV, DARBY, WEBSTER) vs “made healthy” (WEB) vs “made whole” (ASV) vs “saved” (YLT) vs “safe” (DRC)
  • v24 [textual]: textual and stylistic difference in specifying the subject — “He” (WEB, ASV, YLT, DARBY, DRC) vs “And Jesus” (KJV, WEBSTER)
  • v24 [lexical]: lexical choice for the size of the crowd — “a great multitude” (WEB, ASV, DRC) vs “much people followed” (KJV) vs “there was following” (YLT) vs “a large crowd” (DARBY) vs “many” (WEBSTER)
  • v24 [lexical]: lexical choice for the crowd pressing in — “thronged” (KJV, WEBSTER) vs “they” (ASV, DRC) vs “they pressed upon” (WEB) vs “they were thronging” (YLT) vs “pressed on” (DARBY)
  • v25 [grammatical]: grammatical phrasing describing the woman's condition — “who” (ASV, WEBSTER) vs “who a discharge” (WEB) vs “which had an issue” (KJV) vs “having” (YLT) vs “who had a flux” (DARBY) vs “who was under” (DRC)
  • v26 [lexical]: lexical choice for everything she possessed — “all that” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “everything” (DARBY)
  • v27 [grammatical]: grammatical structure for having heard — “having” (WEB, ASV, YLT, DARBY) vs “When she had” (KJV, WEBSTER, DRC)
  • v27 [lexical]: lexical translation of the preposition concerning — “of” (KJV, WEBSTER, DRC) vs “the things concerning” (WEB, ASV) vs “about” (YLT) vs “concerning” (DARBY)
  • v27 [grammatical]: grammatical and lexical phrasing of her approach — “came” (KJV, ASV, DARBY, WEBSTER, DRC) vs “up behind him” (WEB) vs “having come” (YLT)
  • v27 [lexical]: lexical choice for the crowd — “crowd” (WEB, ASV, DARBY, WEBSTER) vs “press behind and” (KJV) vs “multitude she” (YLT) vs “crowd him” (DRC)
  • v27 [lexical]: (vv 27, 30) lexical choice for clothing — “garment” (KJV, ASV, YLT, WEBSTER, DRC) vs “clothes” (WEB, DARBY)
  • v28 [stylistic]: stylistic verb choice — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v29 [lexical]: lexical translation for the immediate stopping of blood — “And straightway the fountain” (KJV, ASV) vs “Immediately flow” (WEB) vs “immediately was” (YLT) vs “immediately her” (DARBY) vs “immediately” (WEBSTER) vs “forthwith” (DRC)
  • v29 [lexical]: lexical choice for perceiving the healing — “felt” (WEB, KJV, ASV, WEBSTER, DRC) vs “knew” (YLT, DARBY)
  • v30 [grammatical]: grammatical choice in describing awareness — “And Jesus immediately knowing” (KJV, WEBSTER) vs “Jesus” (DARBY, DRC) vs “Jesus perceiving” (WEB) vs “straightway perceiving” (ASV) vs “Jesus having known” (YLT)
  • v30 [lexical]: lexical choice for the multitude — “crowd” (ASV, DARBY) vs “multitude” (YLT, DRC) vs “crowd asked” (WEB) vs “press and said” (KJV) vs “throng” (WEBSTER)
  • v30 [grammatical]: grammatical choice of verb aspect — “touched” (WEB, KJV, ASV, WEBSTER) vs “did touch” (YLT) vs “has” (DARBY) vs “hath” (DRC)
  • v31 [stylistic]: (vv 31, 34) stylistic pronoun choice — “Thou seest” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “You see” (WEB)
  • v31 [lexical]: lexical phrasing of the crowd pressing — “multitude thronging thee” (KJV, ASV, YLT, WEBSTER, DRC) vs “pressing against you” (WEB) vs “crowd pressing on” (DARBY)
  • v31 [grammatical]: grammatical verb aspect — “touched” (WEB, KJV, ASV, DARBY, WEBSTER) vs “did touch” (YLT) vs “hath” (DRC)
  • v32 [grammatical]: grammatical phrasing of the one who did it — “who” (WEB, DARBY, DRC) vs “that had done” (KJV, ASV, WEBSTER) vs “who did” (YLT)
  • v33 [grammatical]: grammatical choice for experiencing fear — “fearing” (WEB, KJV, ASV, WEBSTER, DRC) vs “having been afraid” (YLT) vs “frightened” (DARBY)
  • v33 [grammatical]: grammatical translation of what occurred to her — “was done in” (KJV, WEBSTER, DRC) vs “had been to” (WEB, ASV) vs “on” (YLT) vs “had taken place” (DARBY)
  • v34 [lexical]: lexical phrasing of being healed — “hath made thee whole” (KJV, ASV, WEBSTER, DRC) vs “has you well” (WEB) vs “saved” (YLT) vs “has healed” (DARBY)
  • v34 [lexical]: lexical translation of the affliction and healing — “whole of thy plague” (KJV, ASV) vs “cured your disease” (WEB) vs “from” (YLT) vs “well scourge” (DARBY) vs “healed infirmity” (WEBSTER) vs “thou disease” (DRC)
  • v35 [grammatical]: grammatical phrasing of the ongoing speaking and arrival — “was still speaking people” (WEB) vs “yet spake there came” (KJV) vs “they come” (ASV) vs “is speaking come” (YLT) vs “was speaking they come” (DARBY) vs “was speaking” (WEBSTER) vs “was speaking some come” (DRC)
  • v35 [lexical]: lexical phrasing of the synagogue official's title — “ruler of the synagogue’s” (KJV, ASV, DARBY, WEBSTER, DRC) vs “synagogue ruler’s” (WEB) vs “chief” (YLT)
  • v35 [grammatical]: grammatical phrasing of the speakers — “saying” (ASV, YLT, DARBY, DRC) vs “saying Your” (WEB) vs “certain which said Thy” (KJV) vs “who” (WEBSTER)
  • v35 [grammatical]: grammatical choice of tense for death — “is dead” (WEB, KJV, ASV, WEBSTER, DRC) vs “did die” (YLT) vs “has died” (DARBY)
  • v35 [lexical]: lexical choice for troubling the teacher — “troublest thou” (KJV, ASV, DARBY, WEBSTER) vs “bother” (WEB) vs “still dost harass” (YLT) vs “dost trouble” (DRC)
  • v35 [lexical]: lexical choice for the teacher's title — “Master any further” (KJV, WEBSTER, DRC) vs “Teacher” (ASV, YLT, DARBY) vs “Teacher more” (WEB)
  • v36 [textual]: textual variant involving the presence of 'immediately' — “But” (WEB, ASV, DARBY, DRC) vs “As soon as” (KJV, WEBSTER) vs “And” (YLT)
  • v36 [textual]: textual variant between 'overhearing' and 'hearing' — “heard” (KJV, WEBSTER) vs “immediately having” (YLT, DARBY) vs “when he” (WEB) vs “not heeding” (ASV) vs “having” (DRC)
  • v36 [stylistic]: stylistic phrasing of the negative command — “Be not afraid” (KJV, YLT, WEBSTER) vs “Fear” (ASV, DARBY, DRC) vs “Don’t” (WEB)
  • v37 [lexical]: lexical choice for accompanying — “follow” (WEB, KJV, WEBSTER, DRC) vs “with” (ASV, YLT) vs “accompany” (DARBY)
  • v37 [lexical]: lexical choice for the exception — “save” (KJV, ASV, DARBY, WEBSTER) vs “except” (WEB, YLT) vs “but” (DRC)
  • v38 [textual]: textual variant in verb number (singular vs plural) — “And he cometh” (KJV, YLT, WEBSTER) vs “they come” (ASV, DRC) vs “came” (WEB) vs “comes” (DARBY)
  • v38 [grammatical]: grammatical phrasing of the mourning — “wailing” (ASV, YLT, DARBY) vs “wailed greatly” (KJV, WEBSTER) vs “great wailing” (WEB) vs “wailing much” (DRC)
  • v39 [stylistic]: stylistic verb of speaking — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
  • v39 [lexical]: lexical choice for the commotion — “do make a tumult” (YLT, DARBY) vs “do you an uproar” (WEB) vs “make ye this ado” (KJV) vs “a tumult” (ASV) vs “tumult” (WEBSTER) vs “you” (DRC)
  • v39 [lexical]: (vv 39, 41) lexical choice for the young girl — “damsel is” (KJV, WEBSTER, DRC) vs “child” (WEB, ASV) vs “child did” (YLT) vs “child has” (DARBY)
  • v39 [grammatical]: grammatical tense for death — “dead” (WEB, KJV, ASV, WEBSTER, DRC) vs “die” (YLT) vs “died” (DARBY)
  • v39 [grammatical]: grammatical phrasing of sleeping — “sleepeth” (KJV, ASV, WEBSTER, DRC) vs “is asleep” (WEB) vs “doth sleep” (YLT) vs “sleeps” (DARBY)
  • v40 [lexical]: lexical choice for mocking laughter — “laughed” (KJV, ASV, DRC) vs “derided” (DARBY, WEBSTER) vs “ridiculed” (WEB) vs “were laughing at” (YLT)
  • v40 [grammatical]: grammatical choice of participle vs finite verb — “having” (WEB, ASV, YLT, DARBY, DRC) vs “had” (KJV, WEBSTER)
  • v40 [stylistic]: stylistic phrasing for the companions — “them that were” (KJV, WEBSTER, DRC) vs “those” (YLT, DARBY) vs “those who” (WEB) vs “her mother and” (ASV)
  • v40 [grammatical]: grammatical and lexical choice for entering — “entereth” (KJV, WEBSTER, DRC) vs “goeth” (ASV, YLT) vs “went” (WEB) vs “enters” (DARBY)
  • v40 [textual]: textual and lexical variant for the girl's location or state — “child” (WEB, ASV, DARBY) vs “damsel was lying” (KJV, WEBSTER, DRC) vs “child is” (YLT)
  • v41 [lexical]: lexical translation of the command to rise — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto thee arise” (KJV, ASV) vs “tell you get up” (WEB)
  • v42 [lexical]: lexical translation of immediately — “Immediately” (WEB, YLT, DARBY, DRC) vs “And straightway” (KJV, ASV) vs “forthwith” (WEBSTER)
  • v42 [lexical]: lexical and stylistic choice for rising — “damsel arose” (KJV, YLT, DARBY, WEBSTER) vs “rose up” (ASV, DRC) vs “girl rose up” (WEB)
  • v42 [grammatical]: grammatical phrasing of her walking — “walked for” (WEB, KJV, ASV, DARBY, WEBSTER) vs “was walking” (YLT) vs “and” (DRC)
  • v42 [grammatical]: grammatical phrasing of her age — “old” (WEB, ASV, YLT, DARBY, DRC) vs “And” (KJV, WEBSTER)
  • v42 [lexical]: lexical choice for their reaction — “astonished” (KJV, DARBY, WEBSTER, DRC) vs “amazed” (WEB, YLT) vs “amazed straightway” (ASV)
  • v42 [lexical]: lexical choice for the state of amazement — “astonishment” (KJV, DARBY, WEBSTER, DRC) vs “amazement” (WEB, ASV, YLT)
  • v43 [lexical]: lexical choice for giving a command — “charged” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “strictly ordered” (WEB)
  • v43 [lexical]: lexical and stylistic choice for indicating 'no one' — “man should” (KJV, ASV, WEBSTER, DRC) vs “one” (WEB, DARBY) vs “one may” (YLT)
  • v43 [grammatical]: grammatical phrasing of the object — “this” (WEB, ASV, DARBY) vs “it” (KJV, WEBSTER, DRC) vs “this thing” (YLT)
  • v43 [lexical]: lexical choice for ordering food to be given — “commanded” (WEB, KJV, WEBSTER, DRC) vs “he” (ASV) vs “he said” (YLT) vs “he desired” (DARBY)

Behind this page

Source text. Greek (TAGNT, public-domain critical text). Greek text provided, reflecting a critical edition (e.g., Nestle-Aland/Westcott-Hort tradition).

Divine names: Theos (God), Kyrios (Lord).

Also consulted, but not counted in the consensus

Academic textual-historical analysis

1. IMMEDIATE MEANING: Academic analysis of Mark 5 identifies three major episodes structured as one independent pericope followed by an intercalation, or 'Markan sandwich.' The first narrative (vv. 1-20) details the healing of the demoniac in the Decapolis region. Scholars point out a significant textual and geographical problem in verse 1: the best early manuscripts read 'Gerasenes' (Gerasa), which is located over thirty miles southeast of the Sea of Galilee, making a steep plunge into the sea impossible. Later scribes attempted to correct this to 'Gadarenes' (closer) or 'Gergesenes' (on the shore). The use of the Latin loanword 'Legion' (v. 9) carries heavy military and political connotations, likely reflecting the Roman occupation. The second section (vv. 21-43) interleaves the healing of a woman with a hemorrhage (vv. 25-34) inside the raising of Jairus's daughter (vv. 21-24, 35-43). The narrative links the two women through the number twelve (the duration of the woman's bleeding in v. 25 and the age of the girl in v. 42), the theme of faith, and the issue of ritual impurity regarding both continuous menstrual bleeding and touching a corpse. Philologically, the retention of the transliterated Aramaic phrase 'Talitha cumi' (v. 41) suggests the author utilized early Palestinian traditions while translating them for a Greek-speaking audience.

Jewish interpretation

As Mark 5 is part of the New Testament, it is not recognized as Scripture in Judaism. From a historical and academic perspective, modern Jewish scholars analyze this chapter to illuminate its first-century Galilean Jewish context. The narratives feature prominent Jewish purity concerns, including contact with tombs (corpse impurity), swine, severe, chronic menstrual bleeding (niddah), and a dead body. Academic readers note that Jesus' actions in these healings—such as being touched by the hemorrhaging woman or holding the dead girl's hand—are often framed by later commentators as rejections of Jewish law, whereas Jewish scholars emphasize that the act of healing itself naturally resolves the source of the ritual impurity without inherently abrogating the Torah.

Latter-day Saint

In Mark 5, Jesus demonstrates sovereign authority over three profound human afflictions: demonic possession (the Gerasene demoniac), chronic and incurable disease (the woman with the issue of blood), and physical death (Jairus's daughter). The narrative weaves these miracles together to highlight the necessity of faith, the dramatic public expulsion of unclean spirits into a herd of swine, and the intimate, private raising of a deceased child.

Jehovah's Witnesses

In this narrative, Jesus demonstrates profound authority over three major afflictions: demonic influence, chronic illness, and death. Upon arriving in the region of the Gerasenes, he encounters a fiercely violent man possessed by a 'Legion' of demons. The demons recognize Jesus' identity, and he permits them to enter a herd of swine, which subsequently rushes to its destruction. Returning across the sea, Jesus is approached by Jairus, a synagogue ruler, whose daughter is dying. En route to Jairus's house, a woman suffering from a twelve-year hemorrhage touches Jesus' garment and is instantly healed by power that goes out from him. Arriving at the ruler's house, Jesus dismisses the mourners by declaring the dead child is merely 'asleep,' and proceeds to restore her to life.

Translation choices the NCB made (131)
  • v1: other side — aligns with the primary geographical sense of crossing the Sea of Galilee
  • v1: to — creates natural English phrasing while establishing the spatial direction
  • v1: Gerasenes — follows the best early manuscript readings which support the difficult geographical reading
  • v1: flattening — rendered as 'to... to' rather than strictly mirroring the double 'into... into' for English fluency
  • v2: with — preserves the literal spatial relationship of the Greek preposition 'ἐν' rather than interpreting possession
  • v2: preserved — maintains the indefinite character of the original Greek construction
  • v3: preserved — maintains the forceful emphasis of the source text's triple negation
  • v4: preserved — maintains the literary structural feature of crossing terms found in the Greek
  • v4: preserved — connects the past participle to the infinitive used in the preceding verse
  • v5: tombs and in the mountains — follows the direct word order of the critical Greek text
  • v5: tombs — accurately conveys the burial context of the structures
  • v5: preserved — maintains the rhythmic repetition of 'in the' reflecting the Greek preposition
  • v6: flattened — English syntax does not support definite articles before standard proper names
  • v6: bowed down to — conveys deep physical reverence without strictly necessitating theological worship from a demon
  • v7: crying out — captures the ongoing or attendant action of the aorist participle in this context
  • v7: he said — translates the historical present for a contemporary audience using standard past narrative tense
  • v7: do with you — renders the semitic idiom naturally in modern English while avoiding archaisms
  • v7: preserved — distinguishes Jesus from the titles of God exactly as arranged in the text
  • v7: smoothed — rendered as 'Most High God' rather than 'the God the Most High' for natural syntax
  • v8: Come out of the man, you unclean spirit! — provides a forceful imperative that matches the spatial dynamic of exiting the man
  • v8: vocative flattening — the articular construction functions as a vocative which requires flattening in English
  • v9: your — modernizes the archaic second-person pronoun
  • v9: because — accurately reflects the explanatory conjunction 'ὅτι'
  • v9: preserved — retains the jarring shift from 'my name' to 'we are many' present in the Greek text
  • v9: literal — translates the Latin loanword directly without resolving the interpretive dispute over allegorical imperial subversion
  • v10: begged — uses contemporary vocabulary for intense pleading
  • v10: preserved — maintains the source text's shift in grammatical number indicating the collective nature of the entity
  • v11: Now — effectively translates the transitional postpositive particle 'δὲ'
  • v11: pigs — utilizes standard modern English vocabulary for the herd animals
  • v11: flattened — English syntax requires reordering the adjective before the noun without multiple articles
  • v12: preserved — reflects the grammatical pluralization of the demons' plea
  • v13: And immediately Jesus gave them permission — synthesizes the immediate action and the granting of leave clearly
  • v13: came out and entered — translates the aorist participle as an independent sequential action for readability
  • v13: drowned — provides the most precise standard English term for death by asphyxiation in water
  • v13: preserved — keeps the plural verb attached to the neuter plural subject reflecting the source text's logic
  • v14: simplified — translates 'αὐτοὺς' in context simply as 'the pigs' rather than 'the pigs themselves' to avoid redundancy
  • v15: came — translates the historical present verbs into narrative past tense for consistency
  • v15: flattened — the repetitive Greek '-μένον' endings cannot be mirrored perfectly without distorting English meaning
  • v16: those who had seen — renders the substantival aorist participle smoothly
  • v16: described to — captures the detailed nature of providing a full narrative account
  • v17: to depart from — provides standard contemporary phrasing for leaving an area
  • v17: region — translates 'ὁρίων' accurately as the surrounding territory rather than modern coastlines
  • v17: preserved — keeps the translation 'beg' to link back to the earlier pleas in the narrative
  • v18: preserved — renders as 'the man who had been demon-possessed' to highlight the completed state
  • v19: said to — translates the historical present verb into contemporary narrative past tense
  • v19: your home, to your own people — captures both the spatial destination and the relational belonging of 'τοὺς σοὺς'
  • v19: how much — accurately conveys the quantitative nuance of 'ὅσα'
  • v19: has done for you — employs standard modern perfect tense phrasing
  • v19: preserved — maintains the explicit use of 'Lord' to differentiate from Jesus in the subsequent verse
  • v20: went away — translates the basic verb of departure simply and directly
  • v20: proclaim — better fits the public, vocal nature of the verb 'κηρύσσειν'
  • v20: had done for — maintains syntactic consistency with the parallel phrase in the previous verse
  • v20: marveled — provides an elevated yet modern expression of collective astonishment
  • v20: preserved — retains the stark substitution of Jesus as the subject performing the acts attributed to the Lord
  • v21: by — captures the spatial proximity indicated by the preposition 'παρὰ'
  • v21: preserved — maintains the author's geographic framing markers indicating the scene shift
  • v22: dropped — the archaic 'behold' is dropped as it disrupts natural contemporary syntax here
  • v22: named Jairus — provides standard contemporary phrasing for identifying an individual by name
  • v22: seeing — translates the aorist participle effectively as a concurrent circumstantial action
  • v22: fell — resolves the historical present tense to simple narrative past tense
  • v23: begged — resolves historical present to narrative past while modernizing the vocabulary
  • v23: earnestly — translates 'πολλὰ' idiomatically to convey the intensity of the pleading
  • v23: is — translates the idiomatic expression 'ἐσχάτως ἔχει' functionally without inferring literal physical posture
  • v23: healed — translates the verb 'σωθῇ' contextually regarding physical restoration
  • v23: flattened — English syntax demands converting the first 'ἵνα' clause into an imperative rather than maintaining back-to-back purpose clauses
  • v24: He — maintains the unstated pronoun subject present in the Greek verb
  • v24: a great crowd — modernizes 'multitude' to 'crowd' while accurately conveying the magnitude
  • v24: pressed against — updates archaic vocabulary to describe the physical pressure of the group
  • v24: preserved — keeps the transition from the singular 'crowd' to the plural 'they pressed' mapping the constructio ad sensum
  • v25: who had a flow — smooths the phrasing of 'being in a flow of blood' into standard English
  • v25: preserved — translates 'τις' accurately as 'a certain'
  • v26: all that — provides an exact translation of 'τὰ παρ᾽ αὐτῆς πάντα'
  • v26: preserved — maintains the 'suffered much under many' rhetorical structure of the Greek
  • v27: having — accurately reflects the aorist active participle describing preceding action
  • v27: concerning — translates the plural neuter article governing the prepositional phrase elegantly
  • v27: came up — renders the aorist participle 'ἐλθοῦσα' as a finite action in English syntax
  • v27: garment — uses the singular form accurately representing the item of clothing
  • v27: flattened — English requires converting one participle into a main verb to prevent an overly complex nested sentence
  • v27: active faith via physical touch — the rendering remains neutral on whether the physical act inherently demonstrated faith, merely translating the physical touch accurately
  • v28: will — updates archaic 'shall' to modern indicative intent per the rules
  • v28: preserved — maintains the repetition of 'touch' connecting her internal thought to her outward action
  • v28: unmediated personal faith — translates the mechanical action directly without endorsing or resolving the subsequent theological dispute regarding material mediation of grace
  • v29: And immediately the fountain — provides standard contemporary adverbial phrasing while preserving the metaphorical noun
  • v29: knew — accurately translates 'ἔγνω' denoting absolute cognitive awareness rather than mere sensation
  • v29: preserved — retains the literal Greek imagery of a 'fountain' describing the hemorrhage
  • v30: Jesus, perceiving — employs standard English participial syntax for concurrent cognition
  • v30: touched — translates the aorist indicative as a simple past action without auxiliary verbs
  • v30: preserved — mirrors the double use of 'out' (out from him... gone out) reflective of the Greek 'ἐξ'
  • v31: You see — modernizes archaic pronouns and verb endings
  • v31: crowd pressing against you — uses contemporary phrasing to indicate physical compression
  • v31: preserved — accurately reflects the syntax change back to singular for the crowd in contrast to verse 24
  • v32: who had done — renders the aorist participle seamlessly into a relative clause in English
  • v32: supplied noun — English requires inserting 'the woman' or 'the one' to carry the substantival feminine article
  • v33: fearing — translates the aorist passive participle as an active internal state consistent with trembling
  • v33: had happened to — provides standard contemporary phrasing for an event occurring to a person
  • v33: preserved — maintains the parallel rhythmic sound through the '-ing' endings 'fearing and trembling'
  • v34: has healed — utilizes contemporary terminology for physical restoration
  • v34: cured of your affliction — updates archaic 'plague' to a fitting modern equivalent for chronic disease
  • v34: justifying faith as passive reception — the rendering translates 'your faith has healed you' directly without resolving whether it was an active catalyst or a passive reception
  • v34: preserved — keeps the direct verbal connections of 'healed' (saved) and 'affliction' (scourge) linked to their earlier usage
  • v35: was still speaking, people came — harmonizes the genitive absolute with the historical present main verb into standard English narrative past
  • v35: is dead — translates the aorist verb idiomatically to express the present reality of her state
  • v35: bother — modernizes the vocabulary for causing unnecessary trouble
  • v35: Teacher any further — translates 'διδάσκαλον' precisely as Teacher rather than Master
  • v36: But — reflects the standard contrastive translation of 'δὲ' while preserving 'εὐθέως' as immediately/overhearing
  • v36: overhearing — captures the nuanced force of 'παρακούσας' which implies hearing a remark made to another
  • v36: Do not be afraid — employs standard modern English syntax for negative imperatives
  • v36: preserved — maintains the repetition by translating 'the word being spoken'
  • v37: follow — accurately translates the compound verb 'συνακολουθῆσαι' in this context
  • v37: except — updates archaic 'save' to a modern preposition of exclusion
  • v37: flattened — English grammar does not permit standard double negatives, necessitating 'allowed no one'
  • v38: they came — translates the plural historic present verb accurately into narrative past
  • v38: wailing loudly — provides standard contemporary adverbial modification
  • v38: preserved — maintains parallel '-ing' structure 'weeping and wailing' to mimic the Greek repetition
  • v39: make a commotion — updates archaic vocabulary for an unruly disturbance
  • v39: dead — translates the aorist verb idiomatically as a state of being in modern English
  • v39: preserved — keeps the direct link to 'weeping' mentioned in the previous verse
  • v40: ridiculed — accurately conveys the hostile mocking nature of 'κατεγέλων'
  • v40: having — preserves the sequential aorist participle describing prior action
  • v40: went in — resolves historical present to normal past narrative tense
  • v40: child — translates 'παιδίον' directly reflecting the primary textual evidence
  • v40: preserved — keeps the double definite article 'the father and the mother' specifying the pair
  • v41: say to you, arise — modernizes the pronoun but retains the direct command 'arise'
  • v41: preserved — retains the explicit textual translation from Aramaic into Greek (and subsequently English)
  • v42: immediately — uses standard modern vocabulary for instant action
  • v42: girl arose — updates archaic 'damsel' to contemporary 'girl'
  • v42: walked, for — translates the imperfect verb indicating ongoing subsequent action, smoothed for English coordination
  • v42: preserved — maintains the rhetorical doubling of 'amazed with great amazement' mirroring the Greek
  • v43: gave strict orders — provides standard contemporary phrasing for an intense command
  • v43: one should — modernizes 'no man' to the inclusive 'no one'
  • v43: preserved — maintains the structural emphasis of complete secrecy demanded by the verb
Limits worth knowing
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

See the full step-by-step working → · AI-generated Jul 18, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)