### Core Meaning & Semantic Range
The Greek verb καταγελάω (katageláō, `{{G2606}}`) is a compound word derived from the preposition κατα- (kata-, meaning "down" or "against," often intensifying the action of the verb) and γελάω (gelaō, `{{G1070}}`), meaning "to laugh." Thus, its core meaning is "to laugh down," "to laugh against," or "to laugh at." This is not a simple laugh of amusement, but one imbued with scorn, derision, and contempt. The semantic range of καταγελάω therefore extends to mock, ridicule, scoff, or treat with disdainful laughter. It signifies a public display of contempt that dismisses the object of laughter as foolish, absurd, or utterly unbelievable.
### Biblical Occurrences & Contextual Analysis
The verb καταγελάω appears exclusively in the Synoptic Gospels, specifically within the accounts of Jesus raising Jairus's daughter. Its three occurrences are:
* **[[Matthew 9:24]]**: "He said to them, 'Go away, for the girl is not dead but sleeping.' And they began to ridicule him." (κατεγέλων αὐτοῦ)
* **[[Mark 5:40]]**: "And they ridiculed him. But he, having put them all outside, took the father and mother of the child and those with him, and entered where the child was." (κατεγέλων αὐτοῦ)
* **[[Luke 8:53]]**: "And they laughed at him, knowing that she was dead." (κατεγέλων αὐτοῦ)
In each instance, καταγελάω describes the immediate reaction of the crowd—the mourners, flute players, and onlookers—to Jesus's declaration that the seemingly dead girl is merely "sleeping." Their laughter is not one of relief or joy, but of incredulity and scorn. They "knew" she was dead, and Jesus's words seemed utterly absurd to them, prompting a derisive response that highlights their skepticism and lack of faith. This collective mockery underscores the profound chasm between human perception and divine reality. Jesus's subsequent action of putting them out before performing the miracle further emphasizes the incompatibility of such unbelief with witnessing and experiencing God's power.
### Related Words & Concepts
καταγελάω stands in close relation to its root, γελάω (gelaō, `{{G1070}}`), but with the added intensity and negative connotation imparted by the κατα- prefix. Other Greek words that convey similar concepts of mockery or scorn, though often with distinct nuances, include:
* ἐκμυκτηρίζω (ekmyktērizō, `{{G1631}}`): To turn up the nose at, scoff at, ridicule (e.g., [[Luke 16:14]], [[Luke 23:35]]). This often implies a contemptuous sneer.
* μυκτηρίζω (myktērizō, `{{G3456}}`): To scoff, mock (e.g., [[Galatians 6:7]]). Similar to ἐκμυκτηρίζω.
* ἐμπαίζω (empaizō, `{{G1702}}`): To mock, ridicule, make sport of. This word is frequently used to describe the mocking of Jesus during his passion (e.g., [[Matthew 27:29]], [[Mark 15:20]], [[Luke 22:63]]). It often implies playful abuse or taunting.
* χλευάζω (chleuazō, `{{G5512}}`): To mock, scoff, jeer (e.g., [[Acts 2:13]], [[Acts 17:32]]). This word often describes public derision.
The concept of καταγελάω is intrinsically linked to themes of disbelief, skepticism, human limited understanding, and the rejection of divine truth or power. It illustrates the clash between worldly wisdom and God's wisdom, where what is foolishness to humans is often God's profound truth ([[1 Corinthians 1:18-25]]).
### Theological Significance
The consistent use of καταγελάω in the resurrection narrative of Jairus's daughter carries profound theological weight. It serves as a stark portrayal of human incredulity in the face of divine power and authority. The mourners' derisive laughter signifies their absolute certainty in the finality of death, a certainty rooted in their human experience and knowledge. Jesus's simple declaration, "she is sleeping," shatters their conventional understanding, prompting a reaction of scorn rather than curiosity or faith.
This incident highlights several key theological points:
1. **The Contrast Between Human and Divine Perspectives**: The καταγελάω of the crowd underscores the vast difference between the limited human perspective, bound by natural laws and experience, and the boundless power of God, who transcends such limitations. What is impossible for humans is possible for God ([[Matthew 19:26]]).
2. **The Obstacle of Unbelief**: The mocking laughter is a manifestation of unbelief, which acts as a barrier to experiencing God's miraculous work. Jesus's act of putting the mockers out before raising the girl demonstrates that faith, or at least a receptive spirit, is often a prerequisite for witnessing and participating in divine intervention.
3. **Foreshadowing of Rejection**: This early instance of καταγελάω directed at Jesus subtly foreshadows the more intense and malicious mockery he would endure during his passion and crucifixion. In both cases, human scorn is directed at the very source of life and salvation, revealing the spiritual blindness of those who reject God's revelation.
4. **The Nature of Jesus's Authority**: Despite the derision, Jesus proceeds with his life-giving act, demonstrating that his authority is inherent and unaffected by human skepticism. His power is not contingent upon human belief but is an expression of his divine nature.
### Summary
καταγελάω (katageláō, `{{G2606}}`) describes a derisive, scornful laughter, signifying mockery and contempt. Its singular use in the New Testament within the accounts of Jesus raising Jairus's daughter (Matthew, Mark, Luke) is highly significant. In these contexts, the word vividly portrays the crowd's incredulous and contemptuous reaction to Jesus's declaration that the girl was merely "sleeping." This καταγελάω underscores the profound human skepticism and lack of faith when confronted with divine power that transcends natural understanding. It highlights the stark contrast between human limitation and God's boundless ability, and it illustrates how unbelief can hinder one from witnessing or participating in God's redemptive work. The removal of those who καταγελάω before the miracle occurs serves as a powerful theological statement on the necessity of faith, or at least its absence as a hindrance, in the presence of God's transformative acts.
TRV