Mark 5 35

Mark 5:35 kjv

While 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?

Mark 5:35 nkjv

While He was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead. Why trouble the Teacher any further?"

Mark 5:35 niv

While Jesus was still speaking, some people came from the house of Jairus, the synagogue leader. "Your daughter is dead," they said. "Why bother the teacher anymore?"

Mark 5:35 esv

While he was still speaking, there came from the ruler's house some who said, "Your daughter is dead. Why trouble the Teacher any further?"

Mark 5:35 nlt

While he was still speaking to her, messengers arrived from the home of Jairus, the leader of the synagogue. They told him, "Your daughter is dead. There's no use troubling the Teacher now."

Mark 5 verses

Mark 5 35 Meaning

Mark 5:35 delivers a stark message to Jairus: his daughter, who was at the point of death, has now died. The words are spoken by messengers arriving from his house while Jesus is still engaged in conversation with the woman He just healed. The statement "Thy daughter is dead: why troublest thou the Master any further?" conveys a sense of finality and hopelessness, implying that no intervention, not even from Jesus, can now change the outcome. It sets the stage for Jesus to demonstrate His ultimate authority over death, a power far beyond their human understanding of what a "Master" could do.

Mark 5 35 Context

Mark 5:35 is situated within a series of mighty works performed by Jesus, demonstrating His divine authority over all things: evil spirits (the Gerasene demoniac, 5:1-20), disease (the woman with the hemorrhage, 5:25-34), and here, over death itself. Prior to this verse, Jairus, a respected ruler of the synagogue, had come to Jesus in desperation, pleading for Him to heal his dying twelve-year-old daughter (5:22-23). While Jesus was on His way to Jairus's house, a delay occurred due to the healing of the woman with a twelve-year affliction. The timing of this message of death is critical; it arrives immediately after Jesus finishes interacting with the healed woman and emphasizes the urgency that was present when Jairus first approached Jesus. The cultural context views death, especially of a young person, as an absolute end, typically accompanied by immediate mourning and despair. This announcement shatters the last sliver of human hope Jairus held, setting up the most profound demonstration of Jesus's power yet in this chapter.

Mark 5 35 Word analysis

• While (ἔτι - eti): An adverb meaning "yet," "still," or "while." It denotes continuation, emphasizing that Jesus was still speaking to the woman about her healing when the messengers arrived. This timing highlights the abrupt and untimely nature of the news for Jairus, contrasting the previous joy with impending grief.
• he was yet speaking (λαλοῦντος αὐτοῦ - lalountos autou): A genitive absolute construction, "of Him speaking." This phrase pinpoints the precise moment of interruption, linking the ongoing miracle of healing the woman to the immediate crisis of Jairus's daughter's death. It underscores the contrast between a finished miracle of restoration and a perceived insurmountable tragedy.
• there came (ἔρχονται - erchontai): Present tense used dramatically for sudden, immediate arrival. The messengers appear without warning, bearing dire news.
• from the ruler of the synagogue's house (ἀπὸ τοῦ ἀρχισυναγώγου οἰκίας - apo tou archisynagogou oikias): "Αρχισυνάγωγος" (archisynagogos) refers to the "ruler of the synagogue," a prominent and respected official in the Jewish community responsible for the management of the synagogue and its services. The origin of the messengers from his own house indicates they are well-informed, possibly family members or close servants, reinforcing the veracity and finality of the news.
• certain ones (τινες - tines): Indefinite pronoun "some," "certain persons." The specific individuals are not named, but their message is paramount. Their presence implies that the situation at the house has devolved and reached a point where delay is no longer perceived as an option.
• saying (λέγοντες - legontes): "Speaking" or "saying." It indicates direct communication of the devastating news.
• Thy daughter is dead (Ἡ θυγάτηρ σου ἀπέθανεν - He thygater sou apethanen): "Ἀπέθανεν" (apethanen) is a strong aorist active indicative of ἀποθνῄσκω (apothnesko), meaning "to die," or "to expire." This declaration leaves no ambiguity. It is a statement of factual finality, confirming the ultimate fear. In Jewish culture, death was immediate and final, often leading to rapid burial and mourning rites. This news signaled the end of any hope from a human perspective.
• why troublest thou (τί ἔτι σκύλλεις - ti eti skylles): "Σκύλλεις" (skylles) means "to trouble," "to annoy," "to vex," "to bother," or "to harass." The "why yet" implies the pointlessness of further effort. It reveals the messengers' perception that death is the absolute end beyond any possible help. Their words reflect a prevailing human limitation in understanding divine power, believing Jesus's capabilities did not extend to reversing death. This phrase represents a common human response to apparent futility and a limited faith in Jesus's authority.
• the Master (τὸν διδάσκαλον - ton didaskalon): "Διδάσκαλον" (didaskalon) means "teacher." It acknowledges Jesus's authority as a respected instructor or rabbi. However, the context of their words suggests they see His power limited to healing sickness, not overcoming death. They regard Him as a human teacher, albeit one with special gifts, not the Son of God with authority over life itself.

Words-group by words-group analysis

• While he was yet speaking, there came... saying: This whole phrase underscores the dramatic interruption and the pivotal timing of the message. It immediately contrasts Jesus's just-demonstrated power over disease with a situation seemingly beyond even His reach. This emphasizes the gravity of the new situation and the despair it brought.
• Thy daughter is dead, why troublest thou the Master any further?: This combined statement reflects the pervasive worldview that death is the ultimate and irreversible end, a final boundary that no human, not even a revered teacher, could cross. It implies that any continued effort on Jairus's part, or any action by Jesus, would be utterly futile. It expresses both pity for Jairus and a complete lack of expectation or belief in Jesus's ability to raise the dead, acting as an implicit polemic against the idea of Jesus possessing such divine authority over life and death. This also contrasts with the "just believe" message often seen in Jesus's ministry.

Mark 5 35 Bonus section

The seemingly rude or blunt nature of the messengers' statement, "why troublest thou the Master any further?" highlights a common human tendency to limit God's power based on our own experiences and understanding. This interaction underscores that human "logic" or what is considered "reasonable" in the face of death is often opposed to God's will and power. It implicitly reveals the societal understanding of the "Master's" role at the time: a great rabbi or healer, but not someone who could conquer death. This makes Jesus's subsequent act of raising the girl even more profound and indicative of His divine nature, surpassing the expectations of His contemporaries and breaking through their perceived boundaries of what was possible. The delay with the woman's healing, while appearing tragic for Jairus, transforms a healing-at-death's-door situation into a resurrection, thereby amplifying the glory shown through Jesus's power.

Mark 5 35 Commentary

Mark 5:35 is a powerful moment of profound human despair set against the backdrop of Jesus's boundless authority. The messengers' declaration, "Thy daughter is dead: why troublest thou the Master any further?" perfectly encapsulates the limitations of human faith and understanding. From their perspective, a dying girl might be healed, but a dead one is irrevocably lost. This was a common view of death in ancient Jewish society, often leading to immediate and visible grief, without any hope of reversal by human means. The cultural assumption was that a person was beyond help once the soul departed. The arrival of the messengers acts as a dramatic challenge to Jesus's perceived power, questioning the relevance of a "Master" when confronted by the finality of death. This immediate shift from a desperate hope to crushing despair is key.

However, the passage masterfully sets the stage for Jesus to unveil a new dimension of His messianic identity and power: His unique dominion over death itself. The delay caused by the healing of the woman with the hemorrhage, which may have seemed agonizing to Jairus, providentially leads to the deeper miracle. This sequence highlights that even what seems like a setback or an unfavorable delay from a human perspective can be part of God's perfect timing, preparing the way for a greater display of His glory. The words of the messengers represent a widespread spiritual blindness to Jesus's divine nature and power. Their pragmatic counsel to "trouble not the Master" serves to emphasize the inadequacy of human wisdom and foresight when faced with the infinite capabilities of God. It directly anticipates Jesus's immediate and comforting command to Jairus in the next verse, "Do not be afraid, only believe," showcasing the contrast between the despair of unbelief and the transforming power of faith in Christ. This moment confirms that Jesus's identity extends beyond merely being a great healer or teacher; He is the Lord of life.