^5:25Now³⁶ a woman was there who had been suffering from a hemorrhage³⁷ for twelve years.³⁸^5:26She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse. ^5:27When she heard about Jesus, she came up behind him in the crowd and touched his cloak,³⁹^5:28for she kept saying,⁴⁰ “If only I touch his clothes, I will be healed.”⁴¹^5:29At once the bleeding stopped,⁴² and she felt in her body that she was healed of her disease. ^5:30Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?” ^5:31His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’ ” ^5:32But⁴³ he looked around to see who had done it. ^5:33Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. ^5:34He said to her, “Daughter, your faith has made you well.⁴⁴ Go in peace, and be healed of your disease.”

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Footnotes

35 Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
36 Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
37 Grk “a flow of blood.”
38 This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18–26 and Luke 8:40–56. Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.
39 Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
40 The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus’ cloak.
41 Grk “saved.” In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Matt 9:21 which uses the same term), since elsewhere he uses verbs that simply mean “heal“: If only the reader would “touch” Jesus, he too would be “saved.”
42 Grk “the flow of her blood dried up.” The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
43 Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
44 Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.