King James Version

What Does Mark 5:40 Mean?

Mark 5:40 in the King James Version says “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 ...” — study this verse from Mark chapter 5 with commentary, cross-references, and original Greek word analysis.

“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 · KJV

Context

38

And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.

39

And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.

40

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.

41

And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.

42

And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.

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Commentary

KJV Study Commentary
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. The crowd's mockery reveals unbelief's natural response to resurrection claims. 'They laughed him to scorn' (κατεγέλων αὐτοῦ, kategelōn autou) indicates contemptuous ridicule—they thoroughly mocked Him. This verb's imperfect tense suggests continued, repeated scornful laughter. Their mockery proved they understood Jesus meant the girl would live but considered this impossible delusion.

Jesus' response was decisive: 'when he had put them all out' (ἐκβαλὼν πάντας, ekbalōn pantas)—He expelled the mockers. The verb ἐκβάλλω (ekballō) means to throw out forcibly, the same word used for casting out demons. Jesus removes obstacles to faith before performing miracles. He retained only believing witnesses: the parents (who had faith to seek Jesus initially) and His three disciples. This teaches that God's mightiest works occur in atmosphere of faith, not unbelief. Mockery and skepticism hinder divine activity (Matthew 13:58). Jesus' selective audience—excluding scoffers, including believers—models wisdom: don't cast pearls before swine (Matthew 7:6). Share God's deepest works with those prepared to receive them reverently, not those who will mock and reject.

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Historical & Cultural Context

Expelling mourners from a house violated cultural norms—they were hired professionals performing expected social function. Jesus' forcible removal demonstrated authority over social customs when they conflicted with God's purposes. The phrase 'put them all out' indicates Jesus personally, perhaps with His three disciples' help, cleared the house of everyone except essential witnesses. This would have included professional mourners, flute players, and gathered crowd—potentially dozens of people. Such dramatic action underscored the seriousness of their unbelief and the sacred nature of what would follow. In Mediterranean honor-shame culture, publicly expelling people from a house was shaming action—Jesus wasn't concerned with offending scoffers. Early church practice followed this principle in excommunication—removing from fellowship those whose persistent unbelief or sin threatened the community (1 Corinthians 5). The contrast between indoor miracle witnessed by faithful remnant and outdoor crowd experiencing only secondhand report previews how God reveals Himself: intimately to faithful seekers, distantly to scornful rejectors.

Reflection Questions

  1. What scornful voices or skeptical attitudes do you need to 'put out' to create space for experiencing Christ's resurrection power in your life?
  2. How does Jesus' pattern of excluding mockers while including believers inform our wisdom in sharing testimonies or spiritual experiences?

Original Language Analysis

Greek · 26 words
καὶ1 of 26

“And”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

κατεγέλων2 of 26

“they laughed”

G2606

to laugh down, i.e., deride

αὐτοῦ3 of 26

“him”

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

ὁ4 of 26
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

δὲ5 of 26

“But”

G1161

but, and, etc

ἐκβαλὼν6 of 26

“out”

G1544

to eject (literally or figuratively)

ἅπαντας,7 of 26

“them all”

G537

absolutely all or (singular) every one

παραλαμβάνει8 of 26

“he taketh”

G3880

to receive near, i.e., associate with oneself (in any familiar or intimate act or relation); by analogy, to assume an office; figuratively, to learn

τὸν9 of 26
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

πατέρα10 of 26

“the father”

G3962

a "father" (literally or figuratively, near or more remote)

τοῦ11 of 26
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

παιδίον12 of 26

“of the damsel”

G3813

a childling (of either sex), i.e., (properly), an infant, or (by extension) a half-grown boy or girl; figuratively, an immature christian

καὶ13 of 26

“And”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

τὴν14 of 26
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

μητέρα15 of 26

“the mother”

G3384

a "mother" (literally or figuratively, immediate or remote)

καὶ16 of 26

“And”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

τοὺς17 of 26
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

μετ'18 of 26

“them that were with”

G3326

properly, denoting accompaniment; "amid" (local or causal); modified variously according to the case (genitive association, or accusative succession)

αὐτοῦ19 of 26

“him”

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

καὶ20 of 26

“And”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

εἰσπορεύεται21 of 26

“entereth in”

G1531

to enter (literally or figuratively)

ὅπου22 of 26

“where”

G3699

what(-ever) where, i.e., at whichever spot

ἦν23 of 26

“was”

G2258

i (thou, etc.) was (wast or were)

τὸ24 of 26
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

παιδίον25 of 26

“of the damsel”

G3813

a childling (of either sex), i.e., (properly), an infant, or (by extension) a half-grown boy or girl; figuratively, an immature christian

ἀνακείμενον·26 of 26

“lying”

G345

to recline (as a corpse or at a meal)

Study Guide

Historical Context

This verse is found in the book of Mark. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Mark 5:40 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Mark 5:40 from Treasury of Scripture Knowledge

Nehemiah 2:192 Kings 4:33Acts 17:32Psalms 22:7Psalms 123:3-4Job 12:4

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