Mc 5,21-43: Cura da hemorroíssa e ressurreição da filha de Jairo
Introdução
5:25–43 The narrative about Jairus’ daughter (vv. 21–43) frames the interrupting story of a hemorrhaging woman (vv. 25–34). Both stories show Jesus’ incredible and surprising power.
Leitura
Comentário
5:21 the other side Refers to the western or northern shore of the Sea of Galilee.
21. to the other side: The first sea voyage (see 4:35) is completed, and Jesus arrives again at the Jewish side of the lake.
5:21 The other side refers to the western side of the Sea of Galilee. Mark has already recorded key ministry events by the sea (1:16–20; 2:13–15; 4:1–34).
Mark’s description of Jesus’s return is virtually identical to that given in 4:1 before he crossed the lake.
In Mark the setting “along the shore” (para tēn thalassan) is the occasion for other important events (1:16–20, the call of the disciples; 2:13–15, the call of Levi; 4:1–34, the parable discourse; see also 3:7).
5:22 The laymen who were rulers of the synagogue presided over the affairs of the synagogue, including organizing and teaching in synagogue services. Most of them were Pharisees. The Greek term, archisynagōgos, has been found on many inscriptions from Palestine and throughout the Roman world (on synagogues, see note on Luke 4:16 and The Synagogue and Jewish Worship). The fact that Jairus … fell at Jesus’ feet demonstrates his real need and his sincerity.
“Rulers of the synagogue” were the chief officials in synagogues (distinct from the attendant, Lk 4:20) and were prominent members of their communities.
named Jairus: Jairus and Bartimaeus (10:46) are the only proper names used in the miracle stories. Some
Some have suggested that the name “Jairus” plays on Hebrew terms meaning either “he will enlighten” or “he will arouse, awaken.”
The problem is that Mark usually translates Semitic words (including the name “Bartimaeus”), and that the functions associated with the name Jairus would be more proper to Jesus than to the synagogue leader.
when he saw Jesus, he fell: This parallels the beginning of the previous story where the demoniac sees Jesus and falls in worship at his feet (5:6). Here, however, the simple “falling” is a posture of petition rather than worship.
One would fall at the feet of someone of much greater status (like a king) or prostrate oneself before God; for this prominent man to humble himself in this way before Jesus was thus to recognize Jesus’ power in a serious way.
23. He appealed earnestly to Jesus: Appealing or beseeching (parakalein) is characteristic of requests for healing.
“Earnestly” translates the familiar Markan adverbial use of polla (lit. “in many ways”).
The actions and appeal of the leader again enhance the dignity of Jesus; they also show that in Mark not all Jewish leaders are opposed to Jesus.
my dear daughter: The diminutive thygatrion of “daughter” (lit. “little daughter”) here conveys affection and not simply age or size.
The ruler’s request lay your hands on her shows awareness of Jesus’s method in other healings (1:31, 41; 6:5; 7:32; 8:23, 25).
Laying on of hands, which is sometimes used in the negative sense of harm (Gen 37:27; Lev 24:14; Neh 13:21; Luke 20:19)
appears in different positive contexts: blessings (Acts 8:19),
consecration (Lev 8:10),
sacrificial ritual (Exod 29:10; Lev 4:15; 16:21),
and healing (2 Kgs 4:34; Mark 16:18; Acts 9:12; 28:8).
In Genesis Apocryphon 20:28–29 Abraham exorcises the plague visited upon the Egyptian king for abducting Sarai by placing his hands on him.
5:23 she will get well The Greek term used here, sōzō, can indicate salvation in a spiritual sense or from an ailment (a healing). In this case, it describes deliverance from a life-threatening illness (3:4; 5:28; 6:56; 10:26; 15:30–31).
Jesus Heals a Bleeding Woman
Matt 9:20–22
Mark 5:24–34
Luke 8:43–48
5:25 who was suffering from hemorrhages Likely describing some kind of ongoing vaginal bleeding, which according to Lev 15:19–33 would have made the woman ceremonially unclean—preventing her from worshiping in the temple or joining her people in everyday activities.
twelve years Links this woman with the healing of Jairus’ daughter, who is 12 years old (Mark 5:42).
26. she had suffered greatly under the care of many physicians: The double use of “greatly” (polla) at the hands of “many” (pollōn) physicians magnifies the suffering. While
While Sir 38:1–15 offers a very positive view of physicians and urges both prayer for healing and obedience to physicians, a negative view appears in Tob 2:10.
Soranus of Ephesus (fl. ca. 98–138 C.E.), the author of the influential medical treatise Gynecology, lists a wide variety of treatments used to treat excessive vaginal bleeding (Soranus, Gynecology, tr. O. Temkin [Baltimore: Johns Hopkins University Press, 1956] 3.44). Their number and nature would suggest great uncertainty about their curative value.
5:27 behind him In contrast to others who approach Jesus directly, this woman is cautious and hesitant—perhaps because her condition makes her ritually impure. Alternatively, this might be the only way the woman could reach Jesus through the crowd.
she came up behind him in the crowd: Given the size and density of the crowd, the woman violates the purity code by risking public contact with Jesus. Her action also shows initiative and courage.
and touched his garment: The languid procession of participles leads to the main verb “touched” (hēpsato), which conveys the shock of the narrative.
Forms of the verb haptein appear frequently in the regulations regarding bloody discharges in Leviticus (15:19, 21, 22, 23, 27).
Especially important for Mark, who has earlier designated Jesus as “the Holy One of God” (1:24), is the prescription that such a woman should not touch “any hallowed thing” (Lev 12:4). Impurity is regarded as highly contagious.
28. For she was saying to herself: Through the explanatory gar (“for”), the omniscient narrator gives readers an inside view of the woman’s intentions. Such inside views function much like soliloquies in later literature.
Later Jewish tradition made this danger even more serious than Leviticus had (e.g., Mishnah Toharot 5:8), so many teachers avoided touching women altogether, lest they become accidentally contaminated. Thus she could not touch or be touched, was probably now divorced or had never married, and was marginal to Jewish society.
will be saved: The translation retains “saved” for sōthēsomai in order to preserve the notion of “rescue” from illness and possible death and to highlight the linkage with the surrounding narrative (vv. 23, 35).
5:29 suffering Since people of this time generally believed that illness was caused by supernatural forces, they often spoke of illness as a deliberate affliction or harassment.
she sensed in her body: In Leviticus (especially 15:2, 3, 19, 16, 24, 26, 28) the body is frequently the source of impurity. Here the woman paradoxically recognizes that her body is healed.
from the affliction: The Greek literally reads “from the scourge” (mastigos) and echoes a similar use in 3:10.
5:30 power This story and the story of Jarius’ daughter focus on the relationship between power and faith. Belief gives people access to Jesus’ life-giving power; unbelief blocks it (e.g., Mark 2:5; 9:19–24).
Since “power” (dynamis) is a term associated with both strength and spirit, this verse continues the motifs begun in 1:7 (about the coming of the stronger one) and 1:10 (Jesus as the “Spirit endowed” prophet; see also 6:14).
Many Jews wore tassels on the corners of their outer garments (Nm 15:38–39; Dt 22:12). On instantly, see note at 1:9–11.
37Disse o SENHOR a Moisés:
38Fala aos filhos de Israel e dize-lhes que nos cantos das suas vestes façam borlas pelas suas gerações; e as borlas em cada canto, presas por um cordão azul.
39E as borlas estarão ali para que, vendo-as, vos lembreis de todos os mandamentos do SENHOR e os cumprais; não seguireis os desejos do vosso coração, nem os dos vossos olhos, após os quais andais adulterando,
40para que vos lembreis de todos os meus mandamentos, e os cumprais, e santos sereis a vosso Deus.
15:37–39 The instructions in this verse were about the outward symbol for reminding the people of their covenant faith—the blue corded tassels attached to the corners of their garments (Dt 22:12). This practice was followed in the time of Jesus and remains a tradition among orthodox Jews today.
Nos cantos das suas vestes façam borlas: Elas serviam como recordatório dos mandamentos dados por Deus. Ainda hoje, são usadas pelos judeus ortodoxos. Dt 22:12; Mt 23:5.
When Jesus asked, “Who touched me?” the woman responded with fear and trembling. Her fear may have been partly because, in working her way through the crowd to get to Jesus, she would have touched many other people and thus rendered them ceremonially unclean (cf. Lev. 15:19–27).
5:33 frightened and trembling If she would admit to the healing, she would acknowledge that she had compromised the ritual purity of Jesus as well as members of the crowd (see v. 27 and note). The
The woman likely feared reprisal for violating religious law.
She may also be afraid because she has just experienced divine power, and without permission, and is concerned about how Jesus will respond (v. 32).
came in fear and trembling: This expression does not describe a psychological disposition but a reaction of human fragility in the presence of divine power (see 4:41; 5:15; and Exod 15:16; Ps 2:11; Jer 33:9; Dan 5:19; 6:26; Phil 2:12–13; Eph 6:5).
fell at his feet: With slight verbal alteration this is the same gesture as that of Jairus in 5:22—another linkage between the two narratives.
Again Mark notes the theme of fear and shows how it leads to faith. More importantly, the woman felt deep awe (Gk. phobeomai can be rendered “be afraid” or “feel awe and reverence”) at the powerful presence of God who has healed her: she fell down before him and told him the whole truth, which testifies to her confidence in and sincere gratitude toward Jesus.
Daughter: This familial address is in contrast to the gestures of respect and worship given to Jesus, and recalls 3:31–35 where those who do the will of God are said to be members of Jesus’ family. The woman becomes an exemplar for others.
Given the frequent failure of the male disciples’ faith (8:17–21; 9:19), Mark’s record of this woman’s faith (cf. 7:29; 12:44; 15:40–41) is all the more striking, especially for readers whose culture considered women less stable and emotionally weaker than men.
your faith has saved you: Faith and salvation (healing) are joined in 2:5; 5:36; 9:23; and 10:52. In these narratives saving faith describes the confidence and boldness whereby people surmount obstacles to come to Jesus.
Go in peace was the usual Hebrew blessing at dismissal (Ex 4:18; Jdg 18:6; 1Sm 1:17; 25:35; 2Sm 15:9; 2Kg 5:19; Lk 7:50; Ac 16:36; Jms 2:16).
Jesus Raises Jairus’ Daughter
Matt 9:23–26
Mark 5:35–43
Luke 8:49–56
35. While he was still speaking with her: Through this connection the evangelist resumes the previous narrative begun in 5:21–24.
Your daughter has died: This heightens the drama and provides another seemingly hopeless situation that characterizes the miracle cluster (see 4:37–38; 5:3–5, 25–26).
why are you bothering the teacher?: This question presumes that Jairus remained present during the meeting of Jesus and the woman, and prepares for Jesus’ exhortation to faith in v. 36. The title “teacher” seems initially out of place in a complex of miracle stories (4:35–5:43) with minimal teaching.
However, in the ancient world wonderworkers such as Apollonius of Tyana were known also as sages. This title continues Mark’s interpretation of Jesus’ action as “new teaching with power” (1:28).
36. When Jesus overheard: Some contemporary translations render the participle parakousas as “ignore” (which is a possible meaning) rather than “overhear.” Jesus’ word of consolation to the father suggests that “overhear” is more suitable here.
5:36 Do not fear, only believe. Again, Jesus defines faith as the antidote to fear (cf. 2:5; 4:40; 5:34). In the face of death, this is a supreme challenge for Jairus.
Don’t be afraid; just have faith: Fear frequently appears as a motif in miracle stories (4:40; 5:33; 6:50). The fear that precedes the miracle is lack of trust and hope, not the fear (awe) that reacts to the mighty work (see 4:41).
37. He then would not let anyone go with him: This notation, along with the explicit command to concealment in v. 43, is often invoked in the theory of the messianic secret.
But the subsequent restoration to life does not deal directly with Jesus’ messiahship since there is no acclamation or reaction, nor is it totally secret since the parents and the three disciples are witnesses.
Also withdrawal from the crowd is a frequent motif in miracle stories (7:33; 8:23; Acts 9:40; 1 Kgs 17:19; 2 Kgs 4:4, 33).
5:37 except Peter and James and John, the brother of James Jesus likely brings this select group of disciples along with Him because He has already decided that He is going to heal Jarius’ daughter—He does not want word about this to spread.
5:37 On other important occasions (9:2; 14:33), Peter, James, and John accompanied Jesus while the other disciples waited behind
except Peter, James, and John the brother of James: These three are among the first disciples called (1:16–20), are mentioned first in the list of the Twelve (3:16–17), and appear with Jesus at the transfiguration (9:2) and in Gethsemane (14:33).
Since this miracle is the only resuscitation in Mark, and since these three disciples will witness both his transfiguration and the depth of his abandonment at Gethsemane, they function as examples of “being with” Jesus at important revelatory moments.
5:38–39 The commotion and people weeping and wailing were typical of Middle Eastern funerals. Flute players were also present (Mt 9:23). The mourners could have been friends or hired professionals.
In Judaism they can involve going barefoot, stripping off clothes, cutting the hair or beard, scattering ashes, fasting, loud cries of sorrow, and laments (Jer 16:6–8; Ezek 24:16–24).
is not dead, but only asleep: This statement directly contradicts the report of the messengers in v. 35 and is an example of Markan irony. Though
Though both the OT and early Christianity used “sleep” as a euphemism for death (Dan 12:2 LXX; Ps 88:5 [87:6 LXX]; 1 Thess 5:10), in the NT death is a sleep from which one will awaken (1 Thess 4:13–18).
The Markan Jesus’ pronouncement is an intimation to the readers of his ultimate victory over death.
5:40 The laughing indicates skepticism and mockery. Those
40. They laughed at him: Skepticism and mockery are frequent motifs in Hellenistic miracle stories (Gerd Theissen, Miracle Stories 56), but they are also found in the OT: Sarah and Abraham laugh when told that the aged Sarah will bear a son (Gen 17:15–17; 18:10–15), and the Shunammite woman disbelieves Elisha (2 Kgs 4:16).
The mocking laughter (kategelōn) at Jesus echoes the mockery of the suffering just person in the OT (Job 21:3; 30:1, 9; Pss 22:7; 25:2 [24:2 LXX]), and anticipates the mockery of Jesus as the suffering just person during the Passion narrative (see 14:65; 15:16–20).
Jesus’ expulsion of the mourners and their retaliatory mockery may reflect the rejection of elaborate mourning in Mark’s community (see 1 Thess 4:13).
5:41 Touching a dead person renders one ceremonially unclean (Lev. 22:4; Num. 19:11), but once again (cf. note on Mark 5:25–27) Jesus overcomes uncleanness, for the girl comes back to life (cf. 2 Kings 4:17–37; Acts 9:39–41).
young lady: “Young lady” (korasion) is used here to highlight the distinction from the earlier description of Jairus’ daughter as paidion (“child”). Korasion, the Greek diminutive of korē (“maiden” or “young woman”), can be used of a woman approaching marriageable age.
I say to you, rise up: The solemn formula “I say” stresses that the word of Jesus effects the raising. The term “rise” (egeirein) literally means “wake from sleep” (4:27, 38); it can also mean “stand up” (2:9, 11; 3:3; 10:49; 14:28), and in the passive is used of the resurrection of the dead (12:26) and of Jesus’ resurrection (16:6). The verb here has a double nuance of rising from sleep and rising from (the sleep of) death.
Talitha cumi. At times, Mark reports Jesus’ statements in Aramaic, reinforcing the eyewitness quality of this Gospel account.
Talitha koum: In Aramaic this phrase literally means “little lamb, arise”; the word “lamb” (talitha) can be a term of affection, especially for a young child (see 2 Sam 12:1–6). Foreign
Foreign words (rhēsis barbarikē) in healing stories often function like magical incantations.
Mark, however, retains and translates Aramaic terms in contexts other than miracle stories, often to underscore his point of view (3:17; 7:11, 34; 11:9; 14:36; 15:22, 34).
42. stood up: A different verb is used here, anestē (lit. “rise” or “stand up”), which is also used with regard to resurrection from death in Jesus’ Passion predictions (8:31; 9:31; 10:34).
Formally this verse constitutes the “demonstration” of the miracle. The density of language about death and resurrection here is evidence that the Markan readers are to see this narrative as a foreshadowing of Jesus’ resurrection and of their own awakening from the sleep of death.
5:40–43. In that culture, at the age of twelve the girl was a virgin probably soon to be married (women were not able to continue in education or public employment as they do today). Young girls usually looked forward eagerly to their wedding day as the most joyous event in their life, and to die unmarried—especially just short of it—was lamented as a particularly great tragedy.
Right away everyone was totally astonished: Though the reaction of onlookers is part of the standard pattern of the miracle stories, the phraseology here (lit. “at once they were ecstatic with a great ecstasy”) conveys the extraordinary nature of this miracle.
43. that no one else should know of this: Explicit commands to silence follow other miracles (1:34; 7:36; 1:44; 8:26 [implicit]). Yet in other cases the command is not given (2:11; 5:20) or, when given, it is violated (1:45; 7:36). The command here, which is obeyed, is the clearest example of the “miracle secret” motif in Mark.
5:43 no one should learn Jesus intends to continue to keep His identity secret until the appropriate time (compare Mark 8:31–38). If He revealed His identity at this stage, as the Son of God (1:10–11), it could result in Him being prosecuted and executed immediately.
he asked that she be given something to eat: Like the statement “twelve years old,” this seemingly unnecessary detail has puzzled interpreters, with explanations ranging from the remembrance of the “practical thoughtfulness of Jesus” (Cranfield, St Mark 191) to a confirmation that the young woman really lives and is not a spirit or ghost (Gnilka, Evangelium nach Markus 1:218). Also in the “longer ending of Mark” (16:14) as in Luke 24:13–49 and in John 20–21, the risen Jesus appears in the context of a meal shared with his followers.