Page 1 of 9 Original Research

Literary comparisons and contrasts in Mark 5:21−43

Author: This article examines a number of comparisons and contrasts in Mark 5:21–43, stories of two
Robin Gallaher Branch1 different kinds of healing that took place one morning when Jesus returned to Capernaum
Affiliation: from the region of the Gerasenes (Mk 5:1, 21). The interlocking stories of the woman with
1
Faculty of Theology, the constant issue of haemorrhage and the restoration to life of the gravely ill and then dead
North-West University, daughter of Jairus, a synagogue ruler, invite literary and canonical examinations. The article
Potchefstroom Campus, also briefly discusses the significance of the unnamed groups of characters in the stories and
South Africa
compares the complementary versions of the stories amongst Matthew, Mark and Luke. The
Correspondence to: two miracles exhibit different aspects of Jesus’ amazing power and contribute to the ongoing
Robin Gallaher Branch portrayal of Jesus in Mark as the Son of God (Mk 1:1).
Email:
branchrg@gmail.com
Literêre vergelykings en kontraste in Markus 5:21−43. Hierdie artikel ondersoek ’n aantal
Postal address: vergelykings sowel as verskille in Markus 5:21−43 soos blyk uit die verhale van twee
476 Garland Street,
Memphis, Tennessee 38104,
verskillende gevalle van genesing wat een oggend tydens Jesus se terugkeer uit die gebied
United States van die Geraseners na Kapernaum plaasgevind het (Mark 5:1, 21). Die onderlinge verhale
van die vrou wat aan bloedvloeiing gely het en van die genesing van die ernstige siek en
Dates: later afgestorwe dogtertjie van Jaïrus, een van die raadslede van die sinagoge, leen dit tot
Received: 24 Jan. 2014
Accepted: 14 July 2014
’n literêre en kanonieke ondersoek. Die artikel bespreek ook kortliks die beduidende betekenis
Published: 01 Dec. 2014 van die ongeïdentifiseerde groepe mense in albei verhale. Die verskillende weergawes van
die verhale soos in Matteus, Markus en Lukas opgeteken, word ook bespreek. Hierdie twee
How to cite this article: wonderwerke openbaar die verskillende aspekte van Jesus se verstommende mag en dra by
Branch, R.G., 2014, ‘Literary
Comparisons and Contrasts tot die volgehoue uitbeelding van Hom in Markus as die Seun van God (Mark 1:1).
in Mark 5:21−43’, In die
Skriflig 48(1), Art. #1799,
9 pages. http://dx.doi.
org/10.4102/ids.v48i1.1799
Introduction
This article continues my earlier work on Mark 5:21–43, a passage in which Jesus recognises
Copyright: that faith draws power from him when the woman in the crowd with the ongoing discharge of
© 2014. The Authors.
Licensee: AOSIS blood touches him. Shortly thereafter, he demonstrates his power over death and his ability to
OpenJournals. This work is command life to return to a little girl (Branch 2013). Both healings are miracles.1 Both add to the
licensed under the Creative documentation that Mark provides in his gospel’s opening statement that Jesus is the Son of God
Commons Attribution
License. (1:1; Branch 2013:1). Miracles dominate the first half of Mark, and the Passion Story prevails in
the second half of that gospel (Spivey, Smith & Black 2007:86). The restoration of life to Jairus’
daughter serves as a transition to the raising of Jesus from the dead.

This article employs literary and canonical methodologies. A literary approach involves looking
at character, conflict, diction, point of view, setting and time and plot (see Lostracco & Wilkerson
2008). This article primarily looks at elements of character in the interlocking stories. Mark 5:21–43
begins with the desperate request of Jairus, a synagogue ruler, to Jesus to come and lay hands on
his daughter who is dying. Jesus agrees, but is interrupted on the way by a woman who touches
him from behind and is healed. She likewise is desperate. This interruption – a story within a
story – is called an intercalation.2

1.Other doublets are not examined in this article, but also provide interesting comparisons. Mack (1988:216) sees a structure of doublets
in miracles in Mark. Consider these examples:
Stilling the storm Walking on the sea
(4:35–41) (6:45–51)
Healing the Gerasene demoniac Healing the blind man at Bethsaida
(5:1–20) (8:22–26)
Healing of Jairus’ daughter Healing of the Syrophoenician’s daughter
(5:21–43) (7:24b–30)
Read online: Healing of the woman with haemorrhage Healing of the deaf-mute
(5:25–34) (7:32–37)
Scan this QR Feeding of the 5000 Feeding of the 4000
code with your (6:34–44) (8:1–10)
smart phone or
mobile device 2.Mark seems to enjoy this sandwiching of stories and uses the technique frequently (e.g. see Mark 3:22–30; 6:7–30; 11:212–25;
to read online. 13:5–27; 14:1–11; 14:18–25; 14:53–72;Boring & Craddock 2004:112). Similarly, Matthew’s and Luke’s accounts (Mt 9:18–26; Lk 8:41–56)
are intercalations.

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In these interlocking stories, Jesus fulfils the prophecy Similarities and differences between Jairus and
in Isaiah 53:4: ‘He took our infirmities’ (see Spivey et al. the woman in the crowd7,8,9,10,11,12,13,14,15
2007:55). The miracle stories in Mark focus on faith – whether
it is the faith of one individual for herself or the faith of Differences
another individual for someone else (Powell 2009:89; see Jairus, a synagogue ruler The woman in the crowd
Mk 5:34; 10:52; 2:5; 7:29; 9:23). The object of faith in the New Holds a lofty position in society Portrayed as an outsider
Testament is Jesus. Jairus’ action expresses faith that Jesus Is easily recognised and known Probably mingles somewhat
disguised; may wear layers of
can heal his gravely ill daughter, and the action of the woman clothing
in the crowd expresses faith that, by merely touching a part Ritually clean Ritually unclean, impure7
of Jesus’ clothes, she can be healed. Her action draws healing As a prominent man he is undoubtedly As one ritually unclean, she is
sought after excluded from society8
from Jesus. Her healing differs on several levels from others Synagogue official No official position in society
in the biblical text, for example, Jesus did not initiate the Apparently healthy Undoubtedly weakened by her
chronic condition9
encounter, Jesus and the woman did not face each other until
Alive, energetic, mobile Possibly dying because of her
after the healing and the healing occurred because it drew prolonged illness
power from Jesus.3 Male Female
Named Unnamed
Speaks Her thoughts and words are
In a canonical approach, a pericope is considered in its final recorded and summarised
(i.e. canonical) form. Furthermore, the community of faith Approaches Jesus face to face10 Approaches Jesus from behind11
to which a text is addressed, or under whose aegis it took Urgently seeking healing for the Urgently seeking healing for a
illness, probably sudden, prolonged illness in adulthood12
shape, is recognised (cf. Hill & Walton 2000:575). Scholarship of his daughter
generally agrees that the Gospel of Mark was written to the Loves his daughter13 No mention is made of loving
relationships
churches in Rome and to a Gentile world (Barker 1995:1489).4 A leader in Capernaum A person without status
On two individual levels, the stories illustrate the results of Seeks healing for another Seeks healing for herself and is the
faith directed toward Jesus. only woman in the New Testament
to do so
Someone with a large home Perhaps homeless
Taking a literary approach, this article acknowledges literary Someone with a family The text makes no mention of her
family
elements like tone, tension, point of view and diction, but it
Access to marital relations Her condition prevents her from
concentrates on plot and character. For instance, the request having marital relations
of Jairus produces tension: Can Jesus heal his daughter, or Surrounded by family and servants Apparently friendless and
unaccompanied
will he be humiliated publicly? Similarly, the story’s tone
Asks Jesus to lay hands on the girl The woman touches Jesus’ clothes14
toward the woman during the confession of her illness and Wealthy Probably penniless15
her verification of her sudden healing is favourable because Employs messengers and mourners Has no attendants
of her humility and truthfulness (Mk 5:33). However, since
Mark provides many details about Jairus and the woman, 7.Medically speaking, such a chronic condition as an ongoing menstrual flow suggests
and emphasises their suffering as he tells their stories, the woman was anaemic. Her condition requires constant work: she must frequently
change her garments and wash them. For the symptoms of anaemia, see National
this article dwells on characterisation and plot. It looks at Institutes of Health, (n.d.).
their stories and analyses how they add to the continuing 8.Powell (2005:67) correctly notes that the story leaves unaddressed the woman’s
status as unclean according to the law and any implications it may have on Jesus.
character development of Mark’s portrayal of Jesus. Because It also leaves unaddressed the implications of Jesus’ action of touching the dead
the stories of Jairus and the woman with the haemorrhage girl. However, Jesus is never charged with uncleanness, probably primarily because
there is no evidence of the conditions of the two when touched: a bloody discharge
interlock, the woman and Jairus5 invite a natural literary and death.
comparison and present intriguing research possibilities. 9.Diseases and chronic conditions, and the frequent failure of medical science and
Firstly, I shall consider some differences and then some its practitioners are well-documented in the Bible and in literature of the Greco-
Roman world (see Harper’s Bible Dictionary 1985:222). The Bible, as in the stories
similarities.6 of the healing of the woman in the crowd and raising of Jairus’ daughter, and the
outside accounts in the Greco-Roman world at times, share this pattern: a person
has a hopeless condition or an incurable disease that cannot be helped by medical
science; this person seeks a healer who accomplishes the healing in the name of
a deity; acclamations of astonishment follow (see Achtemeier 1985:222).

10.Levine sees similarities between the centurion and Jairus (Mt 8:5–13; 9:18–28).
Both came as supplicants to Jesus to heal a younger and weaker person who could
not come (Levine 1996:394–395).

11.Spivey et al. (2007:197–198) make these interesting observations: if the miracle

3.Spivey et al. (2007:197–198) likewise note that Jesus did not intend to heal the of the woman’s healing happened without Jesus’ intent, there is a sense that
woman in the crowd, whom they call the woman with the haemorrhage. it occurred to Jesus as well as to the woman, for indeed Jesus seems surprised
and says that he felt power leave him.
4.An investigation of the debate on the date and place of writing of Mark is outside
the scope of this article. 12.Powell (2005:70) cites three common remedies prescribed for healing in the
ancient Near East: drinking a goblet of wine with a powder, a sudden shock and
5.Scholars debate the meaning of the name Jairus. Cook (1981:232) argues that it eating Persian onions cooked in wine.
means ‘he will awake’. This is significant and prophetic, for the daughter is awakened.
Additionally, Jesus may be making a pun on Jairus’ name when he says the girl is 13.Levine (1996:397) offers this observation, which could be found quite profound:
sleeping (Mk 5:39). Another view is that the name Jair was that of a sub-tribe that the synagogue ruler has a daughter, and likewise, Jesus is a ruler’s son.
had settled on the eastern side of the Sea of Galilee. It may also be a local name
(Carrington 1960:119). Translating it as ‘he enlightens’, Miller (2004:54) sees Jairus’ 14.Employing a skilful play on words, Gaiser (2010:11) observes that healing comes
name as describing his struggle as a father between fear and faith regarding his from being in touch with Jesus.
daughter’s illness and death.
15.The healing story of the woman in the crowd highlights someone ‘on the edge
6.Beavis (2010), in her article, also utilises this approach by providing similarities of society for whom normal medical practices are ineffective or too expensive’
between Jephthah’s daughter and Jairus’ daughter. (Gaiser 2010:10).

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Approaches Jesus openly Approaches Jesus surreptitiously and an attentive audience. Each receives healing from Jesus,
Exits the text completely astonished Exits the text emotionally confident, but is forced to wait: the woman for many years and Jairus
complimented,16 permanently
healed, placed in a new family, and for agonising minutes, whilst Jesus interacts with the woman.
restored to society
Her action is both forward (because she ‘takes’ healing from
him) and arguably selfish (because whatever and whomever
Although Jairus and the unnamed woman are adults,
she touches becomes likewise unclean and must be separated
perhaps roughly the same age and residing in the same
from society).
community, there is no indication that they knew each other.
Instead there are clues that their differences – he a wealthy
Now let us pause, as the narrative does, and consider the
and influential ruler, and she an unclean and probably poor
delay from Jairus’ perspective. Jairus says nothing during
outcast – indicate that they moved in different social and
Jesus’ interaction with the interrupting woman, but we
economic circles. Their interlocking stories present no clue of
readers and hearers are allowed to imagine his emotions.
any interlocking in their lives. Their point of meeting is their
Undoubtedly ‘panic and frustration must fill his heart’,
point of need: Jesus.16
Walters (2012:205) comments. Jairus realises that speed is
essential, for his beloved girl is dying! Yes, a delay occurs,
Similarities and word comes that the child is dead. His fatherly heart
Jairus and the woman share similarities. Their stories emphasise must fail him in despair. Yet, that is not the end of the story.
touch (Mt 5:27, 30, 31, 41): the woman touches Jesus’ clothes
from behind without his knowledge or volition; Jesus touches Now let us continue with more similarities binding the two
the dead girl. Both encounters do not render Jesus unclean17 – supplicants. The number 12 joins them: Jairus’ daughter
indeed because there is no evidence! Instead of uncleanness is 12 years old, a child emerging into young womanhood.
flowing to Jesus from the woman, healing flows to the woman The woman has spent 12 vital years of her adult life with
from Jesus (Gaiser (2010:12). Instead of death contaminating
an unstoppable flow of blood. Similarly, the word daughter
Jesus, the child lives and is ready to eat (Branch 2013).
connects them. Jairus’ daughter needs healing. Messengers
come to Jairus informing him his daughter has died. Jesus
Both Jairus and the woman in the crowd approach Jesus and
calls the healed woman ‘daughter’. In addition to being
kneel. These actions express homage and worship.18 Jesus
the only woman in the New Testament to seek healing
bestows his compassion and power on both a rich man and a poor
for herself, this woman is also distinguished as being the
woman (Willson 2012). Both are members of Israel’s covenant
only woman to be called, by the endearment, ‘daughter’ by
community. Both interrupt Jesus. Both become part of the crowd
Jesus.23 Perhaps the endearment warms her heart, for the
accompanying Jesus to Jairus’ house.19 Both are desperate.20
story lacks mention of her parents. Perhaps they are dead
Each exhibits faith.21 They express faith differently, however.22 or have abandoned her. Perhaps Jesus deliberately calls
Each is courageous. Each states personal needs before Jesus her daughter to show that she, like Jairus’ daughter, has
someone looking after her too – someone equally concerned
16.The compliment daughter, an endearment, suggests that Jesus accepted her as she with her welfare.
was, in spite of the way she received her healing (Powell 2005:74).

17.For a more thorough investigation of uncleanness and purity, see Branch 2013. Both receive discouraging advice: the woman from her
In that article, I mention the insight of Mathew (2000:104) who notes that, when
Jesus touches the leper (Mk 1:40–45) and the leper becomes clean, Jesus’ presence physicians and Jairus from his messengers (Powell 2005:69).
spreads purity and Jesus ‘turns impurity into purity’. In addition, Garland (1996:55)
sees the reason why Jesus does not become impure as ‘the divine dimension’ in Both see Jesus as a last resort. Both are desperate: Jairus
Mark’s prologue, notably that Jesus speaks with authority, drives out evil spirits because his daughter, whom he loves, is dying and the
and evil spirits obey him (1:27).
woman because of her chronic condition. Both had heard
18.Mark 1:40 recalls an earlier incident involving healing: a man with leprosy kneels
before Jesus. Jesus accepts kneeling, an attitude of worship, without rebuke or about Jesus.24 Both obey Jesus: Jairus obeys by evidently
reprimand. Perhaps Jairus knew of this.

19.The woman mingles with the crowd. Loader (2007) offers insights on the crowd – power that works through Jesus rather than in Jesus himself. They (Spivey et al.
observations that add to an understanding of groups of unnamed participants in 2007:198) note that resuscitation is this: a person receives life again, but must die.
biblical stories that serve as bystanders and characters. These bystanders make a Resurrection differs in that it does not entail another death.
story believable. Combining imagination and scholarship, Loader (2007:1–6) writes
that the people of Capernaum include the unemployed, those looking for work in the 23.The Book of Ruth offers insights on the use of the endearment ‘daughter’ in
harvest, an occasional Roman soldier and more frequently a Roman tax collector, and Israel. In chapter 2, two people in separate instances honour Ruth, a Moabitess,
farmers afraid of a possible scarcity in the upcoming harvest. Loader (2007:3) notes but convert to Israel’s faith on the same morning by calling her daughter. They
that, whilst people may seem happy, ‘there is also a lot of resentment. Those men are Naomi, Ruth’s mother-in-law, and Boaz, the owner of the field in which
waiting around for work at the market are clearly quite desperate. You wonder how Ruth gleans (Rt 2:2, 8). For Naomi, the term may well signify the transition
their families make ends meet. The other day you heard the scandal that the wife of to a family status equal to that of blood. For Boaz, the term carries with it his
one of them had turned to prostitution to survive. People had nowhere to go. There protection for he further instructs Ruth to glean only in his fields and amongst
was some help organized by the people who ran the synagogue, but it depended on his servant girls. He commands his field hands not to touch her and to let her
gifts and donations. There were no government welfare agencies.’ have water whenever she wishes (Rt 2:8–9). Boaz, by doing this publicly for
all around to hear, puts his protection on Ruth. Jesus does the same with this
20.Jairus’ urgency reflects a frantic search for help, for his little daughter is not yet powerful, tender word to the woman in the crowd (for further insights on this,
dead, but is near death (Walters 2012:204). please see Branch 2012). As mentioned there, the endearment is non-erotic,
yet allows for an expressive tenderness (Cotter 2001:59). Jesus acknowledges
21.Reading in a canonical sense, the concepts of faith link Jesus and Paul. Indeed, Paul the intimate, personal nature of the woman’s need and of the healing she
arguably builds on Jesus’ statements like that in Mark 5:34: ‘Your faith has healed received through her faith. The risen Jesus called his disciples ‘children’, which
you.’ Similar statements occur in Mark 10:52, Matthew 9:22 and Luke 7:50, 8:48 is another endearment (Jn 21:5).
and 17:19. A statement of faith from Paul is found in 1 Corinthians 13:2: ‘a faith
that can move mountains.’ For a link between Jesus and Paul regarding faith, see 24.Arguably what they had heard was earlier stories about Jesus. Mark 1:21–28: Jesus
Pao 2011:321. drives out an evil spirit; 1:40–45: Jesus heals a man with leprosy; 1:29–34: Jesus
heals Simon’s mother-in-law and others; 2:1–12: Jesus heals a paralytic; 3:31–34:
22.Spivey et al. (2007:197–198) offer this interesting observation: the healing of Jesus reorients the definition of family around him; 4:35–41: Jesus calms a storm;
the woman makes the implicit point that belief in Jesus is actually faith in the 5:1–20: Jesus heals a man with a legion of demons.

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choosing not to fear and to believe, and the woman obeys, She touches Jesus’ clothes Jesus takes her by the hand33
because she departs in peace. Both direct their faith toward Jesus commands her to go in peace Jesus commands her to get up
Jesus.25 Their hopeless situations lead each to turn to Jesus Jesus compliments her for her faith Jesus commands others to give her
something to eat
on the same morning. ‘Both eventually end up at the feet of
Jesus (vv. 22, 23), where finally all are equal’, Gaiser (2010:10)
Although the woman with the haemorrhage and Jairus’
writes.26
daughter do not interact formally in this story, readers are
left to wonder if they do meet at a later stage. I think they
A comparison and contrast between probably do, for it would be natural for the family of Jairus
the woman in the crowd and Jairus’ and the woman to want to talk amongst themselves about
daughter27,28,29,30,31,32 their encounters with Jesus, especially after Jesus’ death. The
Marcan account illustrates that Jesus handles their healings
Woman in the Crowd Jairus’ Daughter in an individual way. Encounters with Jesus – whether for
Unnamed Unnamed healing or teaching and whether with the living or with the
Suffered her infirmity for twelve years Twelve years old dead – are not stereotyped or based on a formula. The stories
A mature woman A child on the cusp of womanhood of the woman with the haemorrhage and the 12-year-old
Suffering from a chronic illness Suffering from seemingly a sudden girl serve to verify Mark’s opening statement that Jesus is
illness
Healed instantly Raised instantly from the dead and the Son of God (1:1) by showcasing aspects of Jesus’ power
healed over a long-term illness and death. They highlight different
Her problem seems to be ongoing Age 12 is the normal time for a girl to aspects of his ability to heal and of his compassion. It would
menstrual flow begin her monthly periods
Sought healing for herself27 Her father sought her healing seem that human need triumphs over any assumed right of
Consulted doctors No mention of doctors gender, rank or age.
Desperate for healing Her father was desperate for her
healing28
Mark summarises her direct speech No direct speech A comparison of secondary
Inability to have sexual relations
because of her condition
Purity stressed; she’s called a child
and maiden (Mk 5:39–41, 41–42)29 characters: Jesus’ disciples,
No known family or attendants Surrounded by parents who love her
and servants
the messengers to Jairus, the
Poor; she has spent all her money The daughter of affluent and
influential parents
professional mourners at Jairus’
Restored to the community Restored to her family house33
Called ‘daughter’ by Jesus Described as the daughter of Jairus The intercalation stories of Mark 5:21–43 also invite
Endearingly called ‘lamb’ by Jesus30
Given a new family centred on Jesus31 Returned alive to her family32 a comparison or contrast of their secondary characters:
Given new life Given life again the disciples who accompany Jesus, the messengers from
Unclean because of chronic illness Unclean because of death the house of Jairus and the mourners at Jairus’ house. The
Seemingly alone in the world Seemingly the only child of Jairus and messengers and professional mourners are static characters
his wife
in that they do not show change or growth (Lostracco &
Wilkerson 2008:14). Arguably, Peter, James and John, the three
25.Some commentators talk about a combination of superstition and faith, especially
for the woman (see English 1992:114). I agree with Miller (2004:59) who finds disciples Jesus took with him into the home of Jairus and into
claims of magic or belief in magic as unconvincing. the bedroom of the dead girl, grew as characters for the text
26.Beavis (2010:62) sees the raising of Jairus’ daughter as a ‘radical revision’ of records that all in the room ‘were completely astonished’ with
the familiar story in Judges of Jephthah and his daughter and consistent with a
similarity between Jonah 1:4–14 and Mark 5:35–41. I do not agree that Mark used the girl’s resuscitation (Mk 5:42; see Lostracco & Wilkerson
the Jairus story to revise the Jephthah story, but do agree that the Mark story
highlights Jesus’ power over death. 2008:15).
27.In an earlier article (Branch 2013) healing is discussed in more detail. The Talmud
addresses the woman’s condition with 11 remedies. It must have been a common However, the portrait in Mark is not altogether favourable
condition (Barclay 1956:128). Perhaps Mark makes fun of the doctors (see Barclay
1956:128). The Talmud prescribes tonics and astringents and even advocates toward the team of 12 disciples. For instance, they received
carrying the ashes of an ostrich egg in a linen rag in the summer and in a cotton rag
in the winter (Ogilvie1975:104). Yet another cure was carrying a barley corn, which private instruction from Jesus regarding his parables (Mk
had been found in the dung of a she-ass. 4:34), but also panicked during a storm on the lake (vv. 35–41).
28.Common diseases in ancient Palestine were malaria and typhoid, both Williamson (1983:102) writes that, in this unit of Mark, faith
characterised by a high fever (Packer & Tenney 1980:460). Perhaps Jairus’ daughter
was afflicted in this way. Gaiser (2010:8) notes that Jairus uses a word for healing recognises Jesus as the Son of God (1:1), and the disciples
as being saved. This concept develops in Mark to include the kind of saving Jesus
accomplishes on the cross. lacked that kind of trust. He (Williamson 198:102) says that
an appropriate paraphrase of Mark 4:40, after Jesus calmed
29.I am indebted to Beavis (2010:57) for this keen insight.
the ferocious storm, is this: ‘Why are you afraid? Do you not
30.Walters (2012:206) points out the interesting translation possibility of ‘Talitha,
cumi’ [Little girl, arise] (Mk 5:41). ‘The Aramaic is important, as there is a fine yet trust God, whose rule is present with me?’
double meaning hidden away in it: The same word that denotes a young child –
Talitha – also stands in the Targum for “lamb”. Jesus takes her hand and says,
“Lamb, arise”’, Walters (2012:206) writes. John the Baptist describes Jesus as the No doubt, the disciples pondered these questions for they
Lamb of God who takes away the sin of the world (Jn 1:29).
indeed serve as an appropriate segue to the amazing events
31.In Mark 3:31–34, Jesus re-defines his family as ‘whoever does God’s will is my
brother and sister and mother’.
33.Both encounters emphasise touch. Gaiser (2010:8) points out that touch involves
32.The story of the return to life of the daughter of Jairus shows God’s power to raise physical contact, interaction on a personal level, a sharing of emotions and a
the dead (Spivey et al. 2007:198). mutual understanding.

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of Mark 5: the healing of the demonic and the woman with quickly. The text identifies them in terms of function and
the haemorrhage, and the resuscitation of Jairus’ dead place in society. Their anonymity binds them in a literary way
daughter. However, perhaps their level of reflection was too to the two unnamed major characters in the pericope: the
shallow for, at the end of chapter 5, they fail to affirm Mark’s unnamed woman with the haemorrhage and the unnamed
opening assertion that Jesus is the Son of God (1:1): girl who is at the point of death. Arguably, the function or
status of an unnamed character or characters gives a clue
Jesus’ disciples (Mk 5:31)34
Accompany Jesus35
toward why a character or characters are in a story in the
Hear Jairus’ plea biblical text. The words and actions of unnamed characters
Probably try to shield Jesus from the press of the crowd sway events (Branch 2004:186). The unnamed woman with
Express incredulity when Jesus stops and asks who touched Him the haemorrhage serves as a foil for the unnamed, clueless
Seem embarrassed at Jesus’ seeming stupidity in asking who disciples, because she grasps that Jesus can heal – and can
touched Him even heal her.39 Perhaps Jairus’ daughter remains unnamed,
Seem to ridicule or rebuke Jesus for his question36 because the story’s focus is this: Jesus’ words, touch and
Point out how many people surround Him presence are more powerful than death.
Seem not to understand Jesus’ ability to feel power leave Him37

Messengers sent to Jairus (Mk 5:35) A textual analysis of the passage in

Come to Jairus as Jairus, Jesus, and the crowd walk toward
Jairus’ home
the synoptics: Matthew, Mark, Luke
Abruptly announce the death of Jairus’ daughter The stories of the healing of the woman with the ongoing
Seem to express no compassion for the father discharge of blood and the resuscitation from the dead
Simply do a job curtly and without sensitivity of Jairus’ daughter also occur in Matthew 9:18–26 and
Seem not to understand Jairus and his love for his daughter Luke 8:41–56.40 Mark’s account is both the longest (with 23
verses) and most detailed. Neither story appears in John.41
Professional mourners in Jairus’ home (Mk 5:38–40) A comparison or contrast of the Synoptic accounts proves
Loudly do their job helpful, because it lets a reader see the literary emphases in
Know the girl is dead
each gospel.42 The analysis below is based on a comparative
Ridicule Jesus
viewing of the Synoptic texts:
Seem to have payment in mind
Seem to have no prior knowledge of or permanent attachment • Matthew gives no location. Mark says Jesus and a crowd
to the girl are beside the sea.
• Matthew says an unnamed ruler comes. Mark says one
Secondary characters are often overlooked in biblical studies, of the synagogue’s rulers comes and names him as Jairus.
because they are often unnamed, do not speak and are • Matthew’s unnamed ruler kneels before Jesus and says,
referred to in bulk as a large group. In short, they are hard ‘My daughter has just died.’43 In Mark, Jairus says, ‘My
to handle and a reader skips over them, heading instead to little daughter is at the point of death’ (italics added).
a named character who speaks. However, biblical narration • Matthew’s ruler asks Jesus to ‘come and lay your hand on
abounds with anonymous characters. This pericope spends her, and she will live’. Mark’s Jairus specifies hands and
five verses on them, surely a significant contribution. As adds, ‘so that she may be made well’. Both accounts stress
such, they deserve mention and analysis. the faith of the father who believes that the outcome
of Jesus’ coming to his home will be that his daughter
The unnamed disciples, members of the crowd and will live.
professional mourners give the interlocking stories validity
by showing diverse people and the public ministry of Jesus.38 39.See Branch (2004:186) for a lengthier discussion of unnamed characters that serve
as foils.
In addition, they serve as literary tools that help a story move
40.Calvin (1981:409–410) asserts that any discrepancy in the three gospel accounts is
absurd. Mark and Luke simply give more details. Calvin (1981:409–410) points out
34.Hay (1973:18) points out that, frequently in Mark, discipleship means following that Matthew, known for his brevity, withholds the ruler’s name and represents
Jesus. However, in this pericope, the disciples seem clueless. Both Jairus and the father as saying, ‘My daughter is dead.’ Matthew summarises the ruler’s plight
the woman with the haemorrhage and portrayed as having more faith than do whilst Mark and Luke add more details to it. Calvin (1981:410) concludes that all
Jesus’ closest followers. This is surprising, because the disciples had witnessed the three evangelists ‘relate the same event’.
healing of demon-possessed man (Mk 5:1–20) just a few hours earlier. The faith of
Jairus and the healed woman grow in this pericope (see Williamson 1983:111) and 41.John 11:1–44 contains the story of the resuscitation of Lazarus. In addition, Luke
leads to the natural question: What about the faith of the disciples? The woman 7:11–16 contains the story of Jesus’ compassion on the widow of Nain. In this
clearly emerges as a model disciple (see Branch 2013). story, Jesus stops a funeral procession, commands the dead son of a widow to get
up and restores the son, alive, to his mother.
35.Levine (1996:396) observes that discipleship involves both following Jesus and
a personal commitment. In the Matthean version of the story of Jairus, ‘Jesus arose 42.For an excellent reference, see Aland 1985. This book presents parallel accounts,
and followed him’ (Mt. 9:19, KJV). Levine (1996:396) finds this ‘entirely fitting’ and thereby eliminating the need to flip back and forth to various Bible passages. Aland
sees that Jesus is a leader who models what he teaches. provides textual notes and variants at the bottom of each page. For example,
he (Aland 1985:x, 126) gives the reading of Mark 5:32 as follows: Jesus ‘looked
36.The disciples chide Jesus for stopping to ask who touched him. The pushing of rounded about to see her that had done this thing’ (italics added). This was the
the crowd in the narrow street indicates the absurdity of the question. After all, reading of the Authorized Version (King James) in 1611, the English Revised Version
everybody is hurrying to Jairus’ home, probably intent on seeing a sideshow of 1881 and the American Standard Version (Edition of the English Revised) of
miracle. Definitely a large crowd surrounds Jesus. Some disciples probably run 1901. Kalin (1988:39) also appreciates Aland’s contributions. The translations using
interference (see Spivey et al. 2007:55). her show the text’s purposeful emphasis of Jesus’ ability to know that a woman in
the crowd touched him.
37.Discipleship in Mark gradually points to the cross, to following the Master even
to death (see Achtemeier 1978:136). 43.Matthew’s account informs the reader or hearer that the young girl is already
dead probably because Matthew’s audience proclaims ‘that in Jesus, God’s day of
38.See Branch (2004:171–172) for a related discussion. eschatological shalom is at hand’ (Kalin 1988:47).

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• Matthew’s Jesus seems to follow behind the ruler. In • In Luke, the story of the resuscitation of the son of the
Mark, the two men seem to fall in step side by side. widow of Nain takes place before the stories of the dead
• Mark indicates others: ‘A great crowd followed him and girl and the sick woman (Lk 7:11–18; 8:40–56).
thronged about him.’ Luke indicates that the crowd was
waiting for Jesus.
• All three gospels record that Jairus approached Jesus
Conclusion
publicly and fell at Jesus’ feet. This article presents a close literary analysis of Mark 5:21–
• With the textual marker, behold, Matthew singles out that 43 that concentrates largely on the character traits of two
something surprising is happening.44 supplicants: Jairus and the woman with the ongoing flow
• Matthew limits the woman’s suffering to suffering from of blood. The needs and actions of the characters entwine
the haemorrhage for 12 years. Mark designates it as to form the pericope’s plot. It asserts that these characters’
coming from the hands of many physicians. two early morning encounters in Capernaum enlarge the
• Matthew and Luke add this important detail: the part of portrait of Jesus that Mark has presented so far. In addition,
Jesus’ garment she touched.45 She touched its fringe.46 this concluding section takes selected aspects of the character
• Mark’s woman touches Jesus’ cloak and feels she of Jairus and of the woman and analyses them.
is healed of her disease. Luke’s woman touches the
fringe of his garment and immediately her flow of Notice an interesting role reversal: Jairus kneels at the feet of
blood ceases. Jesus, a new resident of Capernaum.47 Kneeling customarily
• Matthew and Mark recount the woman’s thoughts: ‘If I indicates not only supplication, but also recognition of one
only touch his garment, I shall be made well’ (Mt 9:21). of superior rank. Yet outwardly, this town ruler and wealthy
Matthew adds that Jesus says, ‘Take heart,’ to the woman. man outranks this carpenter in terms of social status. Jairus
Matthew eliminates Jesus’ other words, ‘Go in peace’ openly begs and kneels in front of Jesus in a public place.
whilst Mark records them. Begging acknowledges another’s power and authority to
• Matthew records that the woman’s healing comes after do something as well as one’s own need. Perhaps Jairus had
Jesus’ words. In Mark and Luke, the woman is instantly been one of those in Jesus’ home when the paralytic had been
healed after touching Jesus’ garment. lowered through the roof and healed and had left amazed
• Matthew eliminates four encounters: the conversations and praising God (Mk 2:1–12).
of Jesus with the crowd, his disciples and Peter about
who touched him; Jesus’ face-to-face interaction with Jesus receives without comment this unusual expression of
the healed woman; the abrupt announcement of Jairus’ homage, first from Jairus and quickly thereafter from the
servants that the daughter is dead; and Jesus’ immediate woman in the crowd. In short, Jesus acknowledges that
command to Jairus not to fear. kneeling represents worship; Jesus accepts their actions. It is
• Luke (8:54b–55a) records an additional assurance to his due. Both characters by their actions acknowledge Jesus’
Jairus about his dead daughter’s situation: she shall be well power and seek Jesus’ power to meet their needs. Gaiser
(Lk 8:50; italics added). (2010) makes this observation:
• Matthew details the commotion at Jairus’ house: flute Power kills; power makes alive – but it is the same power:
players and a crowd made a tumult (Mt 9:23). Matthew the power of life and death, the power of God, now present
also adds this command of Jesus, ‘Depart’ (Mt 9:24). in Christ. For the haemorrhaging woman, that power will at
• Luke adds a significant insight about death. After Jesus the same time heal her disease and nullify her uncleanness
(Lev. 12:2, 5). (p. 12)
took the child’s hand and said, ‘My child, get up!’ Her
spirit returned’ (italics added). Matthew 9:25 summarises
Jesus’ direct words to the child. After the crowd had been Jairus and the woman also share something: a desperate,
put outside, Jesus went inside, and took her hand, and immediate need. Because of their individual needs, Jairus
the girl arose. and the woman in the crowd begin – indeed a better word
• The Jesus in Matthew is one of action and few words. probably is force – an interactive conversation with Jesus about
Significantly in Matthew, the touch of Jesus is enough to healing. Each supplicant receives more from Jesus personally
raise the dead girl. The child is healed without words. and more of Jesus’ power than anticipated. The outcomes
are quite likely different from what each supplicant initially
44.This word, Behold, common in the Hebrew text as hen or hinneh, is an expected.48 The woman expected to touch Jesus’ garment, be
interjection that demands attention. It means ‘Look!’ ‘See!’ ‘Take note!’ ‘Be
aware that an important word or action follows’ (Harris, Archer & Waltke healed and disappear back into the crowd, which was not to
1980:506–507). be (see Branch 2013).
45.A Jewish man’s outer garment evidently was a square or oblong affair measuring
two to three meters (80 to 120 inches). This garment, in Hebrew a me’yil, was a
coat, robe or mantle, and it was wrapped around the man as a protective covering. Instead, the woman received public recognition and
Clothing was a measure of wealth, and a large wardrobe indicated prominence. commendation for her faith, a new family whose focus is on
A poor man used the outer garment, made of coarse goat hair, as a bed covering
at night. A rich man’s outer garment was of a softer and finer wool (Packer & Tenney Jesus, a loving endearment – daughter – from Jesus and the
1980:480).
assurance that the malady will not return. Jairus, distraught
46.The garment’s fringe indicates that Jesus complied with the dress code of an
Israelite male. The fringe was to be on each corner of a garment (Nm 15:37–37),
and a blue cord was to be attached to each fringe. The ornament was not to be 47.Gaiser (2010:9) also sees this connection.
showy, gaudy or ostentatious. Instead, it was to remind the wearer of the Lord’s
command to be holy and to live a holy life (Freedman 2000:472). 48.See Gaiser (2010:14) for additional insights.

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to the point of being frantic, seeks healing for his gravely concept of the finality of death. Her resuscitation points to
ill daughter. In the short time he is away from home, his Jesus’ upcoming resurrection. Walters (2012) explains Jesus’
daughter dies. As is so typical of the miracles of Jesus and of upcoming resurrection in the following way:
God’s character throughout the biblical text, Jairus receives Resurrection continues creation and is faithful to creation. Death
more than an answer to his initial desperate plea. Jairus, his does not undo humanity, it leads us forward into a transformation
wife and household receive back their beloved daughter of our created humanity, to which only it – death – can conduct
from death to life. She is healed and ready to live again – and us. (p. 209)
undoubtedly hungry!49 Jairus had believed only that Jesus
could heal. The restoration of life to his daughter gives Jairus The two stories of Jairus’ daughter and the woman in the
and his household this added insight: Jesus also has power crowd show this: an encounter with Jesus changes a person –
over death. and tangentially changes many people. Let me explain.

Pelikan sheds light on Jesus’ authority and power. Calling The woman is healed, and thereby, her life is changed.
Jesus the Cosmic Christ, Pelikan (1985:65) acknowledges that The daughter of Jairus is restored to life. The wider
Jesus has priority over all created things. Jesus shows his significance of their public healing needs noting. The
lordship over death and incurable disease by touching the woman returns to society – restored as a fully-participating
dead girl and commanding her to get up, and by receiving member. Additionally, in a kingly gesture, Jesus designates
the touch of the woman in the crowd that drew healing from his authority over her by calling her ‘daughter’. In effect,
him.50 Jesus pulls rank on disease and death. By doing so, he he makes her his ward. The daughter of Jairus, who, at
establishes a principle around himself of having the ability to 12 years of age, is emerging into womanhood, receives her
completely heal and to completely restore to life. In a canonical life restored to her so that she can grow up! What joy that
reading, perhaps Paul thought of the resuscitation of Jairus’ must have been to her family! The girl can become a young
daughter when he penned these verses, acknowledging the woman. She can marry, have a family, take her place in
kingship of Jesus throughout the cosmos: ‘He must reign society, be an ongoing joy to her parents and provide them
until he has put all his enemies under his feet. The last enemy with grandchildren! Jesus’ power spares Jairus and his wife
to be destroyed is death’ (1 Cor 15:26–27). a lifetime of grief.

Jesus’ actions toward the woman in the crowd and Jairus’ These encounters with Jesus portray different kinds of
daughter conquer death and fight the fallenness of the faith. Faith in the New Testament is directed to Jesus. I shall
world (see Pelikan 1985:67). The four gospels show that briefly start with the mourners, messengers and disciples.
Jesus overcomes the fallenness of the world by becoming The mourners have no faith in the aforementioned New-
incarnate, suffering and dying on a cross, rising from the Testament sense. Informed that the girl is dead, they carry
dead and thereby showing that he is ‘victorious over sin, on loudly. Their income depends on death, and they do
death, and hell’ (Pelikan 1985:67). These two stories in Mark their job. Their scornful laughter verifies the girl’s death.
prefigure Jesus’ upcoming passion by pointing out fallenness The messengers, in their abruptness and insensitivity,
in two areas: chronic ill health, leading to death, and death report what they know: the girl is dead. Their report may
itself. The healing of the bleeding of the woman and the indicate that the news came from the girl’s mother for it
resuscitation from death of Jairus’ daughter speak of issues includes perhaps what was probably originally a tactful
statement: ‘Why bother the teacher anymore?’ (Mk 5:35).
common to humanity and ‘effect even the Christ’ (Levine
Jesus’ disciples seem to be clueless to the fact that Jesus is
1996:397): blood and death. Jesus will shed much blood and
the Son of God (Mk 1:1). Although they quite recently saw
die as the story in Mark progresses.
Jesus command the wind and waves to be calm and were
eyewitnesses of earlier healings and miracles, they exhibit
Indeed, death connects the interlocking stories of Jairus
less faith than do Jairus and the woman in the crowd. These
and the woman. In a literary sense, the pericope indicates
different character portrayals within the pericope on the
this significant conflict: both supplicants know they face
aspect of faith illustrate different responses to Jesus.
the immediacy of death. Yet, their encounter with Jesus
culminates in victory over death. The woman suffering the
chronic illness, an illness that would probably have led to Now let us look at the parents and the woman. In Mark, the
her death, is healed. Healing here represents the restoration distinction of a disciple, shown by the woman in the crowd
of physical vitality (indeed, life!) and a life lived within a and by Jairus, is a faith that believes in spite of unbelief
community. The resuscitation of Jairus’ daughter erodes any (Spivey et al. 2007:85–86). Significantly, the disciples do not
yet express this kind of faith. The response of the parents
49.An earlier example of this principle of abundance is in Mark 2:1–12. The paralytic reflects a normal human reaction to what they had just seen:
is first told that his sins are forgiven, and then he is healed. The men who by faith the power of Jesus over death. The response of the parents
brought the paralytic to Jesus only wanted their friend’s healing, but everybody
in  the room and on the roof also received the amazing teaching that Jesus, the to seeing their dead daughter get up and walk around is
Son of Man, has authority on earth to forgive sins as well as the power to heal
(Mk 2:10–11). astonishment, awe, amazement.51 Astonishment rather than
50.Regarding the raising of Jairus’ daughter, Calvin (1981:416) links the power
of Jesus’ voice, the touch of his hand and their result: the girl’s spirit returned. 51.Other resuscitations are the widow of Nain’s son (Lk 7:11–17) and Lazarus
No doubt these happened simultaneously. (Jn 11:1–44).

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disbelief is consistent with the response of others to other

miracles stories and is certainly within the culture portrayed
Acknowledgements
in New Testament times, writes Powell (2009:90).52 Competing interests
The author declares that she has no financial or personal
Earlier in the story, Jairus obeys Jesus’ command not to fear. relationship(s) that may have inappropriately influenced her
Jesus’ command reminds Jairus to remember his initial faith- in writing this article.
filled request to Jesus to ‘Please come and put your hands
on her so that she will be healed and live’ (Mk 5:23b). Jesus’
command, which Jairus obeys, calls on the distraught father
References
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10:46–52’, Semeia 11, 115–145.
credit, does this, and his action enlarges faith to include faith
Achtemeier, P.J., (gen. ed.), 1985, Harper’s Bible dictionary, Harper& Row Publishers,
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