Mark 5:38 kjv
And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.
Mark 5:38 nkjv
Then He came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly.
Mark 5:38 niv
When they came to the home of the synagogue leader, Jesus saw a commotion, with people crying and wailing loudly.
Mark 5:38 esv
They came to the house of the ruler of the synagogue, and Jesus saw a commotion, people weeping and wailing loudly.
Mark 5:38 nlt
When they came to the home of the synagogue leader, Jesus saw much commotion and weeping and wailing.
Mark 5 38 Cross References
| Verse | Text | Reference |
|---|---|---|
| Matt 9:23-24 | And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise, He said unto them, Give place: for the maid is not dead, but sleepeth... | Parallel account of Jesus finding mourners and minstrels. |
| Luke 8:51-52 | ...He suffered no man to go in... but Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her... | Parallel account of intense public grieving. |
| Jer 9:17-18 | Thus saith the Lord of hosts, Consider ye, and call for the mourning women, that they may come; and send for skilful women, that they may come: And let them make haste, and take up a wailing for us... | Practice of calling for professional mourning women. |
| Ecc 12:5 | ...the mourners go about the streets: | Reference to public display of mourning. |
| 2 Chr 35:25 | And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations... | Example of collective and professional lamentation. |
| Amos 8:10 | ...I will turn your feasts into mourning, and all your songs into lamentation... | Prophetic reference to widespread lamentation. |
| Ezek 24:16 | Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. | Instruction against customary mourning, showing its importance. |
| Zech 12:10 | ...they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. | Example of intense personal mourning for a loss. |
| 1 Sam 25:1 | And Samuel died; and all the Israelites were gathered together, and lamented him... | Corporate lamentation over a significant person's death. |
| Gen 50:10-11 | And they came to the threshingfloor of Atad... and there they mourned with a great and very sore lamentation... a grievous mourning. | Example of profound and public lamentation. |
| Num 20:29 | ...all the congregation saw that Aaron was dead, they mourned for Aaron thirty days... | Extended period of public mourning for a leader. |
| Acts 9:39 | Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made... | Weeping and lamentation upon death (Dorcas). |
| Gen 23:2 | And Sarah died... and Abraham came to mourn for Sarah, and to weep for her. | Private grief expressed with public mourning practices. |
| 2 Sam 3:31 | And David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner... | King David calls for traditional signs of mourning. |
| Mk 5:21-23 | ...Jairus, one of the rulers of the synagogue, came... besought Him greatly, saying, My daughter lieth at the point of death... | Jairus's desperate plea setting up the scene in verse 38. |
| Mk 5:35-36 | While He yet spake, there came from the ruler of the synagogue’s house certain which said, Thy daughter is dead... As soon as Jesus heard the word that was spoken, He saith unto the ruler of the synagogue, Be not afraid, only believe. | News of death arrives while Jesus is en route. |
| Lk 7:12-13 | Now when He came nigh to the gate of the city, behold, there was a dead man carried out... And when the Lord saw her, He had compassion on her... | Jesus encountering a funeral procession, demonstrating compassion. |
| Jn 11:31-33 | ...When Mary was come where Jesus was, and saw Him, she fell down at His feet... When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in the spirit, and was troubled... | Jesus witnessing public grief for Lazarus. |
| Jn 11:11 | Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. | Jesus's understanding of death as temporary "sleep." |
| Rom 6:23 | For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. | Context of physical death being a consequence, contrasted with spiritual life in Christ. |
| 1 Thes 4:13-14 | But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again... | Believers' understanding of death as sleep, tempered by hope. |
| Heb 2:14 | ...that through death He might destroy him that had the power of death, that is, the devil. | Jesus's ultimate power over death and the one who wields it. |
| Rev 21:4 | And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain... | God's ultimate plan to eliminate mourning and death. |
Mark 5 verses
Mark 5 38 Meaning
Mark 5:38 depicts Jesus' arrival at the house of Jairus, a prominent synagogue official, where His presence is immediately met with a scene of profound sorrow and intense public lamentation. The verse captures the full human despair at the threshold of death, marked by the noisy commotion of mourners who are openly expressing extreme grief for Jairus's daughter. It sets the immediate, chaotic context for Jesus's miraculous intervention, contrasting human wailing with divine power over life itself.
Mark 5 38 Context
Mark chapter 5 begins with Jesus casting out a legion of demons in Gentile territory (the Gerasene demoniac) and continues with two intertwined miracles back in Jewish Galilee. The narrative leading to verse 38 starts with Jairus, a revered ruler of the synagogue, approaching Jesus in desperation because his twelve-year-old daughter is at the point of death (Mk 5:21-23). As Jesus, accompanied by His disciples and a large crowd, journeys to Jairus's home, He is unexpectedly delayed by the healing of a woman suffering from a twelve-year hemorrhage (Mk 5:25-34). This intervening event, which underscores Jesus's compassionate readiness to respond to faith, creates suspense as the group proceeds to Jairus's house. Verse 5:38 captures the chaotic and despairing scene Jesus encounters upon His delayed arrival, just before the news of the girl's actual death is confirmed and Jesus prepares to demonstrate His unique authority. The scene reflects typical ancient Jewish mourning customs where loud public displays of grief, often involving professional mourners, were immediate and pervasive following a death, signifying the family's deep sorrow and the community's acknowledgment of loss.
Mark 5 38 Word analysis
- And (Καὶ - Kai): A common conjunction linking the scene directly to Jesus's journey with Jairus (Mk 5:35). It denotes sequence and continuation.
- he cometh (ἔρχεται - erchetai): Present tense, vivid, indicating immediate action upon arrival at the destination. It creates a sense of presentness and dynamism for the reader.
- to the house (οἶκος - oikos): Refers to Jairus's family dwelling. While a private residence, it became a public space for the rituals of mourning.
- of the ruler of the synagogue (ἀρχισυνάγωγος - archisynagogos): This title signifies a man of significant authority and prestige within the Jewish community. He was responsible for the management and operations of the synagogue, including its worship, order, and general administration. Jairus's position amplifies the significance of his distress and Jesus's eventual act, demonstrating Jesus's power to all segments of society, even religious officialdom.
- and seeth (θεωρεῖ - theōrei): This Greek word implies observing with particular attention or careful examination, rather than a mere glance. Jesus doesn't just see but perceives the profound depth and nature of the scene unfolding before Him.
- the tumult (θόρυβον - thorubon): Refers to noise, confusion, and a state of disorder. In this context, it describes the general chaotic atmosphere created by intense public grieving, likely including the loud cries, tearing of garments, and other expressions of despair.
- and them that wept (κλαίοντας - klaiontas): This term indicates those who were openly and audibly crying, sobbing, and expressing their sorrow. It signifies a raw, unrestrained outburst of grief common among mourners.
- and wailed greatly (ἀλαλάζοντας - alalazontas): This word describes a very loud, high-pitched cry or shriek, often associated with a professional lament. These "wailers" (often women) were hired to amplify the sounds of sorrow, intensifying the scene of mourning with their loud, often piercing, lamentations. The addition of "greatly" emphasizes the extreme, over-the-top nature of the sounds.
Words-group analysis
- "And he cometh to the house of the ruler of the synagogue": This phrase establishes the critical moment of Jesus's arrival at the designated location after the unexpected delay. It highlights the prominence of Jairus, underscoring that this is not an ordinary home but one belonging to a figure of authority and reverence in the Jewish community, whose faith (or lack thereof among his household members) will be immediately tested.
- "and seeth the tumult, and them that wept and wailed greatly": This vivid descriptive clause paints a comprehensive picture of the immediate reality upon Jesus's arrival. The combined imagery of "tumult" (chaos, noise) with the active "wept" (personal grieving) and "wailed greatly" (professional, heightened lamentation) conveys the absolute human despair and finality associated with death. This dramatic setting heightens the contrast with Jesus's subsequent serene command and life-giving power, showcasing the divine intervention against the backdrop of human hopelessness and loud expressions of grief, which Jesus later addresses with a calm reassurance (Mk 5:39).
Mark 5 38 Bonus section
The intense mourning portrayed in Mark 5:38, particularly the presence of professional mourners, highlights a common ancient practice where public displays of grief were not only socially expected but professionally facilitated. The sounds of weeping and wailing filled the air immediately upon a death, signaling the loss to the entire community. This tradition, rooted in both cultural expression and theological understanding of loss, makes Jesus's immediate counter-cultural response (Mk 5:39, "Why make ye this ado, and weep? the damsel is not dead, but sleepeth") all the more striking. It emphasizes His direct challenge to human perception of death, suggesting a spiritual reality that supersedes common experience and even the customs of the time. The delay caused by the healing of the woman with the hemorrhage (Mk 5:25-34), though initially leading to news of the girl's death, serves to heighten the desperation of the moment and subsequently magnify the glory of Jesus's power to raise someone who is undeniably dead, not just ill.
Mark 5 38 Commentary
Mark 5:38 is a critical pivot in the narrative, depicting Jesus's dramatic entrance into a scene of overwhelming grief and human despair. The portrayal of the "tumult" and the professional "weepers and wailers" serves not merely as a descriptive detail but as a profound counterpoint to the authority and calm that Jesus embodies. The loud, unrestrained lamentations underscored the community's belief that death was an irreversible finality, and that all hope had been extinguished for Jairus's daughter. This deeply emotional and culturally entrenched display of sorrow prepares the reader for the stunning impact of Jesus's subsequent intervention. He enters not as a participant in their grief but as the Sovereign over life itself, about to demonstrate a power that transcends all human limitations and assumptions about death, transforming chaotic despair into awestruck wonder. It serves as a visual and auditory precursor to His declaration that the child is only "sleeping," challenging conventional understanding of death and establishing His unique role as the bringer of life.