Mark 5:22-43

5:22 Then ¹  one of the synagogue rulers, ²  named Jairus, ³  came up, and when he saw Jesus, ⁴  he fell at his feet. 5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.” 5:24 Jesus ⁵  went with him, and a large crowd followed and pressed around him.

5:25 Now ⁶  a woman was there who had been suffering from a hemorrhage ⁷  for twelve years. ⁸  5:26 She 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. 5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, ⁹  5:28 for she kept saying, ¹⁰  “If only I touch his clothes, I will be healed.” ¹¹  5:29 At once the bleeding stopped, ¹²  and she felt in her body that she was healed of her disease. 5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?” 5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’” 5:32 But ¹³  he looked around to see who had done it. 5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. 5:34 He said to her, “Daughter, your faith has made you well. ¹⁴  Go in peace, and be healed of your disease.”

5:35 While he was still speaking, people came from the synagogue ruler’s ¹⁵  house saying, “Your daughter has died. Why trouble the teacher any longer?” 5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.” 5:37 He did not let anyone follow him except Peter, James, ¹⁶  and John, the brother of James. 5:38 They came to the house of the synagogue ruler where ¹⁷  he saw noisy confusion and people weeping and wailing loudly. ¹⁸  5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.” 5:40 And they began making fun of him. ¹⁹  But he put them all outside ²⁰  and he took the child’s father and mother and his own companions ²¹  and went into the room where the child was. ²²  5:41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.” 5:42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this. ²³  5:43 He strictly ordered that no one should know about this, ²⁴  and told them to give her something to eat.

Luke 8:41-56

8:41 Then ²⁵  a man named Jairus, who was a ruler ²⁶  of the synagogue, ²⁷  came up. Falling ²⁸  at Jesus’ feet, he pleaded ²⁹  with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. ³⁰ 

As Jesus was on his way, the crowds pressed ³¹  around him. 8:43 Now ³²  a woman was there who had been suffering from a hemorrhage ³³  for twelve years ³⁴  but could not be healed by anyone. 8:44 She ³⁵  came up behind Jesus ³⁶  and touched the edge ³⁷  of his cloak, ³⁸  and at once the bleeding ³⁹  stopped. 8:45 Then ⁴⁰  Jesus asked, ⁴¹  “Who was it who touched me?” When they all denied it, Peter ⁴²  said, “Master, the crowds are surrounding you and pressing ⁴³  against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out ⁴⁴  from me.” 8:47 When ⁴⁵  the woman saw that she could not escape notice, ⁴⁶  she came trembling and fell down before him. In ⁴⁷  the presence of all the people, she explained why ⁴⁸  she had touched him and how she had been immediately healed. 8:48 Then ⁴⁹  he said to her, “Daughter, your faith has made you well. ⁵⁰  Go in peace.”

8:49 While he was still speaking, someone from the synagogue ruler’s ⁵¹  house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told ⁵²  him, “Do not be afraid; just believe, and she will be healed.” ⁵³  8:51 Now when he came to the house, Jesus ⁵⁴  did not let anyone go in with him except Peter, John, ⁵⁵  and James, and the child’s father and mother. 8:52 Now they were all ⁵⁶  wailing and mourning ⁵⁷  for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun ⁵⁸  of him, because they knew ⁵⁹  that she was dead. ⁶⁰  8:54 But Jesus ⁶¹  gently took her by the hand and said, ⁶²  “Child, get up.” 8:55 Her ⁶³  spirit returned, ⁶⁴  and she got up immediately. Then ⁶⁵  he told them to give her something to eat. 8:56 Her ⁶⁶  parents were astonished, but he ordered them to tell no one ⁶⁷  what had happened.

[5:22]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ² tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  ³ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:24]  ⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[5:25]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[5:25]  ⁷ tn Grk “a flow of blood.”

[5:25]  ⁸ sn 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.

[5:27]  ⁹ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[5:28]  ¹⁰ tn 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.

[5:28]  ¹¹ tn Grk “saved.”

[5:29]  ¹² tn Grk “the flow of her blood dried up.”

[5:32]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:34]  ¹⁴ tn 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.

[5:35]  ¹⁵ sn See the note on synagogue rulers in 5:22.

[5:37]  ¹⁶ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:38]  ¹⁷ tn Grk “and,” though such paratactic structure is rather awkward in English.

[5:38]  ¹⁸ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[5:40]  ¹⁹ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ²⁰ tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ²¹ tn Grk “those with him.”

[5:40]  ²² tn Grk “into where the child was.”

[5:42]  ²³ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[5:43]  ²⁴ sn That no one should know about this. See the note on the phrase who he was in 3:12.

[8:41]  ²⁵ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:41]  ²⁶ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ²⁷ sn See the note on synagogues in 4:15.

[8:41]  ²⁸ tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[8:41]  ²⁹ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[8:42]  ³⁰ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ³¹ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[8:43]  ³² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ³³ tn Grk “a flow of blood.”

[8:43]  ³⁴ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[8:44]  ³⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ³⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ³⁷ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ³⁸ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ³⁹ tn Grk “the flow of her blood.”

[8:45]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ⁴¹ tn Grk “said.”

[8:45]  ⁴² tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ⁴³ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[8:46]  ⁴⁴ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

[8:47]  ⁴⁵ tn Here δέ (de) has not been translated.

[8:47]  ⁴⁶ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ⁴⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ⁴⁸ tn Grk “told for what reason.”

[8:48]  ⁴⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ⁵⁰ tn 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.

[8:49]  ⁵¹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[8:50]  ⁵² tn Grk “answered.”

[8:50]  ⁵³ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[8:51]  ⁵⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ⁵⁵ tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:52]  ⁵⁶ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ⁵⁷ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[8:53]  ⁵⁸ tn This imperfect verb has been translated as an ingressive imperfect.

[8:53]  ⁵⁹ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[8:53]  ⁶⁰ tn Or “had died.”

[8:54]  ⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ⁶² tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[8:55]  ⁶³ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ⁶⁴ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:56]  ⁶⁶ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ⁶⁷ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.