Markus 5:22-24

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.

Markus 5:35-43

5:35 While he was still speaking, people came from the synagogue ruler’s ⁶  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, ⁷  and John, the brother of James. 5:38 They came to the house of the synagogue ruler where ⁸  he saw noisy confusion and people weeping and wailing loudly. ⁹  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. ¹⁰  But he put them all outside ¹¹  and he took the child’s father and mother and his own companions ¹²  and went into the room where the child was. ¹³  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. ¹⁴  5:43 He strictly ordered that no one should know about this, ¹⁵  and told them to give her something to eat.

[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]  sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.

[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.

[5:35]  ⁶ sn See the note on synagogue rulers in 5:22.

[5:37]  ⁷ 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]  ⁸ tn Grk “and,” though such paratactic structure is rather awkward in English.

[5:38]  ⁹ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[5:40]  ¹⁰ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ¹¹ tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ¹² tn Grk “those with him.”

[5:40]  ¹³ tn Grk “into where the child was.”

[5:42]  ¹⁴ 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]  ¹⁵ sn That no one should know about this. See the note on the phrase who he was in 3:12.