1 Harriet Beecher Stowe, Writer and Prophetic Witness, 1896 was an American abolitionist and author. Her novel Uncle Tom's Cabin (1852) was a depiction of life for African-Americans under slavery; it reached millions as a novel and play, and became influential in the United States and United Kingdom. 2 Walter Rauschenbusch, 1918, Washington Gladden, 1918, and Jacob Riis, 1914, Prophetic Witnesses was a Christian theologian and Baptist pastor. 3 4 I 5 6 Jan Hus, Prophetic Witness and Martyr, 1415 was a Czech priest, philosopher, reformer, and master at Charles University in Prague. After John Wycliffe, the theorist of ecclesiastical Reformation, Hus is considered the first Church reformer. OLD TEASTAMENT: 2 Samuel 1: 1, 17 - 27 (RCL) 2Sam 1:1 (NRSV) After the death of Saul, when David had returned from defeating the Amal'ekites, David remained two days in Zik'lag. 17 David intoned this lamentation over Saul and his son Jonathan. 18 (He ordered that The Song of the Bow be taught to the people of Judah; it is written in the Book of Jash'ar.) He said: 19 Your glory, O Israel, lies slain upon your high places! How the mighty have fallen! 20 Tell it not in Gath, proclaim it not in the streets of Ash'kelon; or the daughters of the Philis'tines will rejoice, the daughters of the uncircumcised will exult. 21 You mountains of Gilbo'a, let there be no dew or rain upon you, nor bounteous fields! For there the shield of the mighty was defiled, the shield of Saul, anointed with oil no more. 22 From the blood of the slain, from the fat of the mighty, the bow of Jonathan did not turn back, nor the sword of Saul return empty. 23 Saul and Jonathan, beloved and lovely! In life and in death they were not divided; they were swifter than eagles, they were stronger than lions. 24 O daughters of Israel, weep over Saul, who clothed you with crimson, in luxury, who put ornaments of gold on your apparel. 25 How the mighty have fallen in the midst of the battle! Jonathan lies slain upon your high places. 26 I am distressed for you, my brother Jonathan; greatly beloved were you to me; your love to me was wonderful, passing the love of women. 27 How the mighty have fallen, and the weapons of war perished! h/t Montreal Anglican 1 Samuel 31:1-13 tells of a battle against the Philistines on Mount Gilboa (near the Sea of Galilee). This time, the Philistines defeat the Israelites, led by Saul. Jonathan, Saul’s son and heir, is killed; Saul is so badly wounded that he takes his own life. Meanwhile, David has “returned from defeating the Amalekites” (v. 1), a nomadic tribe in the southern deserts, to “Ziklag” (near Gaza). 2 Samuel 2:2-16 present a different story of Saul’s death, as told by an Amalekite, a resident of Israel but not a citizen. He comes to David, saying that he has escaped from the battlefield after killing Saul, gravely injured, at his request. He brings Saul’s crown to David, his lord. David and his troops mourn the loss of Saul and his son, and Israel’s defeat. Because the Amalekite did not fear to kill “the Lord’s anointed” (v. 14), David has him killed. Vv. 18-27 are a commemorative poem for Saul and Jonathan. The “Bow” was a common weapon; the “Book of Jashar” (v. 18, Joshua 10:13), apparently a collection of poems, no longer exists. “How the mighty have fallen” (v. 19) occurs three times: the way is now open for David’s ascension to the throne. “Gath” (v. 20) and “Ashkelon” are Philistine cities: do not tell the Philistines (“the uncircumcised”) about the deaths because they may see Israel’s lack of leadership as an opportunity for an easy victory. “The shield of the mighty was defiled” (v. 21) tells of Israel’s defencelessness. Kings were “anointed with oil”. Saul and his son are to be remembered for their courage (vv. 22-23); Saul’s reign was a prosperous time. The “high places” (v. 25) are Mount “Gilboa” (v. 21). 1 Samuel 30:26-31:13 and 2 Samuel 1:2-27: The usual interpretation of these passages sees them as being from the same source: so the Amalekite is a fugitive, seeking to ingratiate himself (2 Samuel 1:10), and expects patronage and protection in return for bringing the crown; so he is lying when he says that he has killed Saul at his request. This justifies his killing at the hands of one of David’s soldiers. [NJBC] On the other hand, knowing that the books of Samuel are drawn from various sources and that the editor has not completely harmonized them, I hypothesize that the two passages are from different sources: that they are two stories of Saul’s death. There is other evidence in the texts to support this theory: David’s return to Ziklag is mentioned in 1 Samuel 30:26 and 2 Samuel 1:1. In 1 Samuel 31:8, the Philistines find “Saul and his three sons fallen on Mount Gilboa”, but 2 Samuel 1:20 implies that the Philistines do not yet know of Saul’s death. In this scenario, the Amalekite is trustworthy: he has carried the crown and armlet from Mount Gilboa to Ziklag, a distance of some 150 km (as the crow flies). So what about the killing of the Amalekite? I see four possibilities: Justice must be seen to be done. David will soon be “the Lord’s anointed”, so killing the king must be known to be sinful. An Amalekite (even if he is the son of a resident alien) who has carried the crown, could stir up trouble, giving the Amalekites cause to usurp the throne of Israel. What is David to do about this man? If he appoints him to high office, he will be a potential threat to David’s sovereignty. It may be a high-handed act of barbarism. David later descended into being a despot; perhaps he began by having the Amalekite killed. JBC sees vv. 1-4 (“a man came from Saul’s camp”) and vv. 5-10 (“the Amalekite”) as being from different sources. I see no reason for this view: the Philistines had overrun the Israelite army, so it is likely that the battlefield included Saul’s camp. Verse 13: “resident alien”: a person who enjoyed certain rights but was not a citizen of Israel. [JBC] Verses 14,16: “the Lord’s anointed”: David has secretly been anointed king (see 1 Samuel 16:1-13) but Saul has still been “the Lord’s anointed”. David calls him this in the two stories in which David spares his life (see 1 Samuel 24:1-8 and 26:1-12). Verse 18: “The Song of the Bow”: Some consider the author to be David: he was a patron of the arts; he played the lyre (as 1 Samuel 16:23 tells us) and was considered the author of Psalms. [NOAB] Verse 20: “uncircumcised”: Other Semitic people (to the east) practised circumcision. [NOAB] The Philistines were probably invaders from Asia Minor; they did not. Verse 27: “weapons of war perished”: Israel has lost its armour and weaponry to the Philistines. Wisdom 1: 13 - 15, 2: 23 - 24 (Roman Catholic, alt. for RCL) Wisdom 1:13 (NRSV) because God did not make death, and he does not delight in the death of the living. 14 For he created all things so that they might exist; the generative forces of the world are wholesome, and there is no destructive poison in them, and the dominion of Hades is not on earth. 15 For righteousness is immortal. 2:23 for God created us for incorruption, and made us in the image of his own eternity, 24 but through the devil's envy death entered the world, and those who belong to his company experience it. PSALM 130 (RCL) Psal 130:1 (NRSV) Out of the depths I cry to you, O LORD. 2 Lord, hear my voice! Let your ears be attentive to the voice of my supplications! 3 If you, O LORD, should mark iniquities, Lord, who could stand? 4 But there is forgiveness with you, so that you may be revered. 5 I wait for the LORD, my soul waits, and in his word I hope; 6 my soul waits for the Lord more than those who watch for the morning, more than those who watch for the morning. 7 O Israel, hope in the LORD! For with the LORD there is steadfast love, and with him is great power to redeem. 8 It is he who will redeem Israel from all its iniquities. 130 De profundis (ECUSA BCP) 1 Out of the depths have I called to you, O LORD; LORD, hear my voice; * let your ears consider well the voice of my supplication. 2 If you, LORD, were to note what is done amiss, * O LORD, who could stand? 3 For there is forgiveness with you; * therefore you shall be feared. 4 I wait for the LORD; my soul waits for him; * in his word is my hope. 5 My soul waits for the LORD, more than watchmen for the morning, * more than watchmen for the morning. 6 O Israel, wait for the LORD, * for with the LORD there is mercy; 7 With him there is plenteous redemption, * and he shall redeem Israel from all their sins. Psalm 30: 1, 3 - 5, 10 - 11a, 12b (Roman Catholic) Psalm 30 (alt. for RCL) Psal 30:1 (NRSV) I will extol you, O LORD, for you have drawn me up, and did not let my foes rejoice over me. 2 O LORD my God, I cried to you for help, and you have healed me. 3 O LORD, you brought up my soul from Sheol, restored me to life from among those gone down to the Pit. 4 Sing praises to the LORD, O you his faithful ones, and give thanks to his holy name. 5 For his anger is but for a moment; his favor is for a lifetime. Weeping may linger for the night, but joy comes with the morning. 6 As for me, I said in my prosperity, ""I shall never be moved." 7 By your favor, O LORD, you had established me as a strong mountain; you hid your face; I was dismayed. 8 To you, O LORD, I cried, and to the LORD I made supplication: 9 "What profit is there in my death, if I go down to the Pit? Will the dust praise you? Will it tell of your faithfulness? 10 Hear, O LORD, and be gracious to me! O LORD, be my helper!" 11 You have turned my mourning into dancing; you have taken off my sackcloth and clothed me with joy, 12 so that my soul may praise you and not be silent. O LORD my God, I will give thanks to you forever. Note: Verse numbering in Roman Catholic bibles is one greater than the above. 30 Exaltabo te, Domine (ECUSA BCP) 1 I will exalt you, O LORD, because you have lifted me up * and have not let my enemies triumph over me. 2 O LORD my God, I cried out to you, * and you restored me to health. 3 You brought me up, O LORD, from the dead; * you restored my life as I was going down to the grave. 4 Sing to the LORD, you servants of his; * give thanks for the remembrance of his holiness. 5 For his wrath endures but the twinkling of an eye, * his favor for a lifetime. 6 Weeping may spend the night, * but joy comes in the morning. 7 While I felt secure, I said, “I shall never be disturbed. * You, LORD, with your favor, made me as strong as the mountains.” 8 Then you hid your face, * and I was filled with fear. 9 I cried to you, O LORD; * I pleaded with the Lord, saying, 10 “What profit is there in my blood, if I go down to the Pit? * will the dust praise you or declare your faithfulness? 11 Hear, O LORD, and have mercy upon me; * O LORD, be my helper." 12 You have turned my wailing into dancing; * you have put off my sack-cloth and clothed me with joy. 13 Therefore my heart sings to you without ceasing; * O LORD my God, I will give you thanks for ever. Lamentations 3: 23 - 33 (alt. for RCL) Lame 3:23 (NRSV) they are new every morning; great is your faithfulness. 24 "The LORD is my portion," says my soul, ""therefore I will hope in him." 25 The LORD is good to those who wait for him, to the soul that seeks him. 26 It is good that one should wait quietly for the salvation of the LORD. 27 It is good for one to bear the yoke in youth, 28 to sit alone in silence when the Lord has imposed it, 29 to put one's mouth to the dust (there may yet be hope), 30 to give one's cheek to the smiter, and be filled with insults. 31 For the Lord will not reject forever. 32 Although he causes grief, he will have compassion according to the abundance of his steadfast love; 33 for he does not willingly afflict or grieve anyone. Note: This is an alternative for Psalm 30 in the RCL NEW TESTAMENT: 2 Corinthians 8: 7 - 15 (RCL) 2 Corinthians 8: 7, 9, 13 - 15 (Roman Catholic) 2Cor 8:7 (NRSV) Now as you excel in everything--in faith, in speech, in knowledge, in utmost eagerness, and in our love for you --so we want you to excel also in this generous undertaking. 8 I do not say this as a command, but I am testing the genuineness of your love against the earnestness of others. 9 For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich. 10 And in this matter I am giving my advice: it is appropriate for you who began last year not only to do something but even to desire to do something-- 11 now finish doing it, so that your eagerness may be matched by completing it according to your means. 12 For if the eagerness is there, the gift is acceptable according to what one has--not according to what one does not have. 13 I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between 14 your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance. 15 As it is written, "The one who had much did not have too much, and the one who had little did not have too little." The mother church, Jerusalem, is again in financial need. Christians at Corinth began collecting funds for them “last year” (v. 10), but appear to have stopped – perhaps due to the disagreements mentioned earlier in the epistle. “Now finish doing it” (v. 11), Paul urges, but does not demand: “I do not say this as a command” (v. 8). Meanwhile, the churches of Macedonia (Philippi, Thessalonica and Beroea), far from affluent, have contributed beyond measure to the Jerusalem Fund. The Christians at Corinth were quarrelsome and divided at times, even regarding baptism (1 Corinthians 1:10-17); so v. 7 is probably a pep talk, intended to damn his readers faintly (without them realizing it): spiritual gifts seem to have been rare at Corinth. Note the realism: “our love for you” not your love for us. The Macedonians have been earnest in their giving; may the Corinthians be as genuine, by putting their words into action. Our great example of self-giving is “Jesus” (v. 9): as Son, he was “rich”, being equal to the Father, but he became human (“poor”) so that we may enjoy salvation. One’s gift should be commensurate with one’s means (v. 12); commitment to the cause (“eagerness”) matters. Givers should attain a “fair balance” (v. 13): relieving the poverty of others but not impoverishing themselves. As a guideline, Paul quotes Exodus 16:18 (v. 15): when God supplied manna in the desert, all had just sufficient, so the Corinthians should avoid gross inequalities in wealth. 8:1-2 says that the Macedonians endured “a severe ordeal of affliction ... and ... extreme poverty”. Paul’s mission to them is described in Acts 16:9-40. Verses 1-5: While here it is the Corinthians who are lagging in contributing to the collection for the Jerusalem church, in 9:2 they are an example for the churches in Macedonia. This is one of the grounds on which scholars argue for Chapter 9 being the start of a separate letter. [NJBC] Verse 1: “We”: In 1 Corinthians 3:9, Paul writes “we are God's servants, working together” and in 1 Thessalonians 3:2 “we sent Timothy, our brother and co-worker for God “. So while here Paul may be referring to himself, “we” includes those who work with him as leaders of the missionary effort. See also Acts 19:1. Verse 1: “the grace of God”: Given the situation outlined in vv. 2-3, only divine power could explain the response of the Macedonians. [NJBC] Verse 5: “they gave themselves”: In theological terms, their gift had value as an expression of “love” (v. 8). [NJBC] Verse 6: Titus must have brought up the matter of the collection when he saw the response of the Corinthians. See 7:15. [NJBC] Verse 7: “our love for you”: 6:11-13 says that some Corinthian Christians lack love for Paul. Many manuscripts have your love for us. The NRSV (and other translations) offer a translation of the more difficult (less expected) Greek phrase. A principle of modern biblical criticism is that the more difficult text is more likely to be original: copyists tended to smooth out text rather than to make it more difficult. [NJBC] Verse 8: “I do not say this as a command”: NJBC offers understand rather than “say”. Paul gives his theological rationale in 9:7: “Each of you must give as you have made up your mind, not reluctantly or under compulsion, for God loves a cheerful giver”. For Paul making strong suggestions, see also Philemon 8-9, 13-14 and 1 Corinthians 7:6. [NJBC] Verse 8: “I am testing the genuineness of your love”: Paul has his doubts. [NJBC] Verse 9: Paul enunciates the theological principle of 5:21 (“For our sake he [the Father] made him [Christ] to be sin who knew no sin, so that in him we might become the righteousness of God”), of which the practical meaning is given in 5:15: “so that those who live might live no longer for themselves”. [NJBC] Verse 9: “poor”: For giving on the basis of one’s conscience, see also Philippians 2:5-11. [JBC] Verse 10: “it is appropriate for you”: NJBC offers it is expedient for you – to preserve the honour of the community. Paul avoids direct criticism of the community. [NJBC] Verse 10: “not only to do something but even to desire to do something”: The Corinthians seem to have lost even the will (or intent) to collect funds. Verses 12-14: In 9:7, Paul says: “Each of you must give as you have made up your mind, not reluctantly or under compulsion, for God loves a cheerful giver”. Verse 14: “so that their abundance may be for your need”: While the Jerusalem church is in need now, it may be the Corinthians who seek Jerusalem’s help in the future. [NJBC] For the nature of the collection and the initial plan for it, see 1 Corinthians 16:1-4. Romans 15:26 mentions Macedonia and Achaia sharing their resources with “the saints at Jerusalem”. The Christians of Jerusalem sought financial aid from the Gentile churches at the First Council of the Church, held in Jerusalem, probably in 51 AD (see Galatians 2:1-10). Paul hopes that this gift will bridge the growing gap between Jerusalem and the other churches: in Romans 15:30-32, he writes: “I appeal to you, brothers and sisters, by our Lord Jesus Christ and by the love of the Spirit, to join me in earnest prayer to God on my behalf, that I may be rescued from the unbelievers in Judea, and that my ministry to Jerusalem may be acceptable to the saints, so that by God's will I may come to you with joy and be refreshed in your company”. [NJBC] GOSPEL: Mark 5: 21 - 43 (RCL) Mark 5: 21 - 24 (25 - 34) 35 - 43 (Roman Catholic) Mark 5:21 (NRSV) When Jesus had crossed again in the boat to the other side, a great crowd gathered around him; and he was by the sea. 22 Then one of the leaders of the synagogue named Jai'rus came and, when he saw him, fell at his feet 23 and begged him repeatedly, "My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live." 24 So he went with him. And a large crowd followed him and pressed in on him. 25 Now there was a woman who had been suffering from hemorrhages for twelve years. 26 She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. 27 She had heard about Jesus, and came up behind him in the crowd and touched his cloak, 28 for she said, "If I but touch his clothes, I will be made well." 29 Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease. 30 Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, "Who touched my clothes?" 31 And his disciples said to him, "You see the crowd pressing in on you; how can you say, "Who touched me?'" 32 He looked all around to see who had done it. 33 But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. 34 He said to her, "Daughter, your faith has made you well; go in peace, and be healed of your disease." 35 While he was still speaking, some people came from the leader's house to say, "Your daughter is dead. Why trouble the teacher any further?" 36 But overhearing what they said, Jesus said to the leader of the synagogue, "Do not fear, only believe." 37 He allowed no one to follow him except Peter, James, and John, the brother of James. 38 When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly. 39 When he had entered, he said to them, "Why do you make a commotion and weep? The child is not dead but sleeping." 40 And they laughed at him. Then 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. 41 He took her by the hand and said to her, "Tal'itha cum," which means, "Little girl, get up!" 42 And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. 43 He strictly ordered them that no one should know this, and told them to give her something to eat. After stilling the storm at sea and curing a demoniac on the eastern shore of the Lake of Galilee, Jesus returns to Jewish territory on the western (“other”) shore. In extremis, even “Jairus” (v. 22), a religious authority, seeks out Jesus, hoping for a cure for his daughter’s terminal illness (vv. 22-23). Jairus seeks that she be “made well”, as does the woman in vv. 25-34: the Greek word includes the idea of rescue from impending destruction (annihilation). In the crowd pressing in on Jesus is a woman who has long suffered from “hemorrhages” (v. 25). She pushes through the crowd, and touches Jesus’ “cloak” (v. 27) believing, trusting, that touching him will make her well (v. 28). The cure is instant and complete (v. 29), as was Jesus’ quelling of the storm (4:39), of the forces of chaos; he has full power over disease, even when doing nothing. Jesus senses, in the crush of the crowd, that someone has been healed. She tells the “whole truth” (v. 33): what she has done, and the result. Perhaps she is in “fear and trembling” for making Jesus ritually unclean; perhaps in awe at the miracle. Returning to the first story (v. 35), Jesus and his disciples hear that the girl has died: surely no one can restore life. As during the storm, Jesus says “Do not fear, only believe” (v. 36). The inner circle of disciples (“Peter, James, and John”, v. 37) go with him to Jairus’ house. Jesus rebukes, and throws out, the professional mourners (“them”, v. 39). The disciples and the girl’s family witness her recovery. In terms of the Kingdom, she is “not dead but sleeping” (v. 39): physical death is only a temporary hiatus of activity (like sleeping). To unbelievers, this is laughable. “Talitha cum” (v. 41) are Jesus’ words in Aramaic. Again, the cure is instant and complete. The witnesses are “overcome with amazement” (v. 42): it really is a miracle. Jesus orders them not to tell the story yet; perhaps he wants to wait until his own resurrection so the event will make sense to people. Perhaps asking them to feed her foreshadows his eating with the disciples after his resurrection. The parallel passages are Matthew 9:18-26 and Luke 8:40-50. [NOAB] Mark is unusual here: his version is more detailed than the others. Matthew appears to skip vv. 23-24. The miracles in 4:35-5:43 are largely done for the instruction of the disciples. [JBC] Note the common points in these stories: both those cured are female; Jairus’ daughter is 12 years old and the woman has been ill for 12 years; Jesus calls the woman “Daughter” (v. 34). [NJBC] The differences in grammatical construction of the two stories indicates that Mark drew them from separate sources. Verse 23: “made well” and “live”: In early Christian circles, the words sozo (“make well”) and zao (“live”) were technical terms for salvation and resurrected life, so early Christians may have taken the raising of Jairus’ daughter as a preview or anticipation of the resurrected life of Jesus and those who believe in him. [NJBC] Sozo also appears in v. 28, in the future tense. In v. 34, sosken, translated here as “has healed” can also be translated as has saved or has brought you salvation. “Get up” (v. 41) is a translation of egeirein, a word often used in the New Testament for Jesus’ resurrection. This suggests that the story has symbolic meaning. Aneste, translated “got up”, is also part of the New Testament vocabulary of resurrection (see Mark 8:31, 9:9, 31; 10:34; Acts 1:22, 2:24, 31, 32; 4:33, 10:41, 13:33, 34; 17:3, 31; Romans 1:4). A scholar says that sozo can carry two meanings: salvation from natural dangers (death, disease, mortal danger) or salvation from eternal death. To him, Mark 5:34 is in the former category. So he sees no need to take this as capital ‘s’ Salvation. He also point out that sometimes the word carries both meanings simultaneously, although he does not mention Mark in this context; one might ask why not. The connection with resurrection is plain. Clearly we have here a foreshadowing of the resurrection, and I believe not merely the resurrection of Jesus, but the resurrection of the faithful. That's why the woman with the haemorrhage is inserted in the story. For her, faith had led to her salvation (sozo) from the disease. And then we have the connection of faith and resurrection in the raising of the girl. So, there is a progression: faith leads to salvation from natural death, from eternal death, and to a sharing in the resurrection of Jesus, as foreshadowed by the resurrection of the girl. [Alan Perry] Verse 23: “lay your hands on her”: Laying on hands was a common symbol of healing, of a healer’s power, in ancient times in a number of Middle Eastern cultures. It is mentioned neither in the Old Testament nor in rabbinic writings, but the Genesis Apocryphon found in the Qumran caves mentions it in 20:28-29. This work did not necessarily originate in the Qumran community; it dates from the first century BC: so it appears that laying on of hands was performed in some divergent sects of Judaism. [JBC] Verse 27: “touched his cloak”: The laws in Leviticus 12:2-8 and 15:19-30 declare that she is unclean, and so anything she touches is also unclean. See also my comment on v. 33. [CAB] Verse 30: Luke 5:17 says: “... the power of the Lord was with him to heal ...”. [NOAB] Verse 30: Jesus needs to know who has touched him, because having faith is necessary at least in order for the healing to have the deeper meaning of being saved. Verse 34: In 10:52, Jesus tells Bartimaeus: “Go; your faith has made you well.” [NJBC] Verse 34: “be healed of your disease”: Jesus promises her a permanent cure from her disease. The word translated “disease” (mastix) has a connotation of punishment for sin: it also means scourge or whip. Mastix is also found in the Septuagint translations of Psalm 38:11 and 2 Maccabees 7:37, and in Mark 3:10 (including Gentiles), 5:29, 34 (a woman, of menstrual haemorrhages). The NRSV translates it in various ways. [JBC] [Lorinda Hoover] Verse 37: “Peter, James, and John”: They are also present at the Transfiguration (see 9:2) and at Gethsemane (see 14:33). [NJBC] Verse 39: “not dead but sleeping”: The question arises: was she in a coma or unconscious? Today, we would be sceptical; we would expect a physician to be present as an expert witness; however, in the context of Jesus’ time, this was not necessary (or even considerable): a miracle (something beyond human understanding) is happening. Even today, for someone to come out of a coma, or to become conscious, is (at best) uncommon. (Hypnosis is an exception, but there the person who hypnotized her would also command her to wake up.) Jesus has superior insight; he does what is super-natural; he heals against all (or, at least, most) odds, and against the wisdom of those present. The disciples learn that he is able to work miracles – to perform superhuman acts. In my own experience, God still does this today. [NJBC] Verse 39: Professional mourners, hired to weep, would only be present if the family was convinced that the daughter is dead. [NOAB] Verse 40: In taking Jairus’ daughter (a corpse) by the hand, Jesus makes himself ritually unclean. Numbers 19:11-13 states: “Those who touch the dead body of any human being shall be unclean seven days ... All who touch a corpse, the body of a human being who has died, and do not purify themselves, defile the tabernacle of the LORD; such persons shall be cut off from Israel ...”. [CAB] Verse 41: “Talitha cum”: NJBC notes that the written form of Jesus’ words would be Talitha qoumi. He says that by Jesus’ time the final i might not have been pronounced. For other quotations in Aramaic in Mark see 3:17, 7:11, 34, 11:9-10, 14:36 and 15:22, 34. Verse 43: “overcome with amazement”: The key Greek words here are existemi (“overcome”) and ekstasis (“amazement”). The word existemi is also used in 3:21, where Jesus’ family accuses him of insanity: “he has gone out of his mind”. [JBC] The two Greek words are related, as the King James Version shows. Ekstasis is qualified by an adjective: megale, meaning great. [Lorinda Hoover] Verse 43b: To tell her family to give her something to eat is a practical thing to do, but why so soon? I suggest that there is a foreshadowing here of the Risen Christ eating: she is really alive, as he will be.