Mark 5 40

Mark 5:40 kjv

And 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.

Mark 5:40 nkjv

And they ridiculed Him. But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying.

Mark 5:40 niv

But they laughed at him. After he put them all out, he took the child's father and mother and the disciples who were with him, and went in where the child was.

Mark 5:40 esv

And they laughed at him. But he put them all outside and took the child's father and mother and those who were with him and went in where the child was.

Mark 5:40 nlt

The crowd laughed at him. But he made them all leave, and he took the girl's father and mother and his three disciples into the room where the girl was lying.

Mark 5 verses

Mark 5 40 Meaning

Mark 5:40 depicts the contrast between human skepticism and divine authority. After Jesus declares that Jairus's daughter is only "sleeping" (Mark 5:39), the gathered crowd, professional mourners included, ridicule Him. In response, Jesus asserts His command by expelling all scoffers and unbelievers from the house, allowing only the girl's parents and His inner circle of three disciples (Peter, James, and John) to accompany Him into the room where the child lay dead, thereby creating an environment conducive for the miraculous act about to occur.

Mark 5 40 Context

The verse stands as a turning point within the narrative of Jairus's daughter. Prior to this, Jairus, a synagogue official, urgently sought Jesus' help for his dying daughter (Mk 5:22-23). En route, Jesus was briefly delayed by a woman with a hemorrhage (Mk 5:25-34). News then arrived that the girl had died (Mk 5:35). Despite this, Jesus encouraged Jairus, "Do not fear, only believe" (Mk 5:36). Upon entering Jairus's house (Mk 5:38), Jesus encountered professional mourners and a tumultuous crowd. His declaration that the child was "not dead but asleep" (Mk 5:39) was met with scornful laughter, directly leading to His action in Mark 5:40. This historical context highlights the prevalence of public, dramatic mourning rituals and the cultural understanding of death as final. Jesus' actions directly challenged both the outward expressions of grief and the ingrained belief in death's absolute dominion, demonstrating His unique authority and contrasting it with human disbelief.

Mark 5 40 Word analysis

• And (καὶ - kai): A simple conjunction, connecting the crowd's reaction to Jesus' previous statement. It indicates continuity of events.

• they laughed (κατεγέλων - kategelōn): This Greek word (from katagelaō) signifies strong ridicule, scorn, or mockery, not simple amusement. It means to "laugh down upon" someone, indicating contempt and a direct challenge to Jesus' authority and understanding of death.

• at him (αὐτοῦ - autou): The direct object of their scorn.

• But (ὁ δὲ - ho de): This phrase serves as a strong adversative, introducing a sharp contrast. It signals Jesus' deliberate and authoritative action in response to their mockery, emphasizing His control and purpose.

• he put them all outside (ἐκβαλὼν πάντας ἔξω - ekbalōn pantas exō): The Greek verb ekballō is powerful, meaning to "cast out," "drive out," or "expel forcefully." It is the same word used for casting out demons, highlighting Jesus' resolute removal of unbelief and spiritual opposition from the space where a divine work would occur. This act cleanses the atmosphere.

• and took (παραλαμβάνει - paralambanei): Implies a deliberate, selective gathering. Jesus carefully chose who would witness this intimate miracle. This stands in sharp contrast to the previous expulsion.

• the father (τὸν πατέρα - ton patera): Refers to Jairus, the synagogue official, who expressed faith and desperately sought Jesus.

• and the mother (καὶ τὴν μητέρα - kai tēn mētera): The unnamed mother, whose grief and hope would be transformed by the miracle. Both parents were critical witnesses.

• of the child (τοῦ παιδίου - tou paidiou): Refers to their young daughter, the subject of the miracle. Paidion typically refers to a young child, gender-neutral but here understood as female from context.

• and those who were with him (καὶ τοὺς μετ’ αὐτοῦ - kai tous met’ autou): Refers specifically to Jesus' inner circle: Peter, James, and John. This selective inclusion demonstrates their special role as witnesses to pivotal moments in Jesus' ministry.

• and went in (καὶ εἰσπορεύεται - kai eisporeuetai): A deliberate and purposeful entry into the room of death.

• where (ὅπου - hopou): Designates the exact location of the child.

• the child was lying (τὸ παιδίον ἀνακείμενον - to paidion anakeimenon): While anakeimenon typically means "reclining" (e.g., at a meal), here it describes the state of being laid out, implying the lifeless body, yet contrasting with Jesus' "asleep" declaration.

• Words-group analysis:

  • "And they laughed at him.": This phrase starkly highlights the clash between human understanding/expectation and divine reality. The laughter symbolizes widespread disbelief, cynicism, and human limitations in comprehending God's power over seemingly final situations.
  • "But he put them all outside,": This forceful expulsion demonstrates Jesus' absolute authority, His intolerance for deliberate unbelief, and the necessity of clearing a spiritual space for the sacred. It is an act of purification before a life-giving miracle.
  • "and took the father and the mother of the child, and those who were with him,": This reveals Jesus' selective inclusion, highlighting the importance of witnesses who are either invested by faith (parents) or chosen by God for intimate discipleship (Peter, James, John). Their presence ensures credible testimony while maintaining a sacred, controlled environment for the miracle.
  • "and went in where the child was lying.": This final phrase conveys Jesus' decisive action to directly confront death, indicating His purposeful intention to interact with the seemingly irreversible state of the deceased.

Mark 5 40 Bonus section

• The term ekballō (to cast out) resonates with its common usage for expelling demons, suggesting that mockery and hardened unbelief are considered antagonistic forces against God's power, requiring similar forceful removal.
• Jesus' pattern of selecting Peter, James, and John for such exclusive witnessing experiences (e.g., the Transfiguration and Gethsemane) underscores their specific role as foundational eyewitnesses to pivotal aspects of Jesus' glory and suffering, serving as key figures in the early church's testimony.
• This verse subtly reinforces the concept of holy ground, where the presence of the Lord demands reverence and exclusion of those who mock or disbelieve, drawing parallels to Old Testament precedents for encountering God.
• The event symbolizes a deeper spiritual truth: for life to be restored (spiritual or physical), that which opposes it—disbelief, cynicism, or spiritual apathy—must be removed or excluded.

Mark 5 40 Commentary

Mark 5:40 serves as a powerful declaration of Jesus' absolute authority and divine understanding. The laughter directed at Jesus for declaring the child "asleep" reveals a world blinded by the finality of death and unseeing of divine truth. Jesus' decisive action to "put them all outside" is not merely pragmatic crowd control but a profound spiritual statement: mockery, unbelief, and spiritual blindness hinder God's work and defile sacred moments. By expelling the scoffers, Jesus creates a hallowed space, suitable for a direct intervention of life over death. The inclusion of only the parents (those with the most vested, though grieving, hope) and His chosen inner circle (key future witnesses) underscores the intimacy, spiritual discernment, and credible testimony required for witnessing such a monumental demonstration of God's power. This act affirms that faith, or at least the absence of hostile unbelief, is often a necessary prerequisite or a context-setter for God's miraculous work. It also establishes a pattern: certain divine encounters are not for public spectacle but for a chosen, reverent few.