^5:21When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea. ^5:22Then³¹ one of the synagogue rulers,³² named Jairus,³³ came up, and when he saw Jesus,³⁴ he fell at his feet. ^5:23He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.” ^5:24Jesus³⁵ went with him, and a large crowd followed and pressed around him.

^5:25Now³⁶ a woman was there who had been suffering from a hemorrhage³⁷ for twelve years.³⁸^5:26She 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. ^5:27When she heard about Jesus, she came up behind him in the crowd and touched his cloak,³⁹^5:28for she kept saying,⁴⁰ “If only I touch his clothes, I will be healed.”⁴¹^5:29At once the bleeding stopped,⁴² and she felt in her body that she was healed of her disease. ^5:30Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?” ^5:31His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’ ” ^5:32But⁴³ he looked around to see who had done it. ^5:33Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. ^5:34He said to her, “Daughter, your faith has made you well.⁴⁴ Go in peace, and be healed of your disease.”

^5:35While he was still speaking, people came from the synagogue ruler’s⁴⁵ house saying, “Your daughter has died. Why trouble the teacher any longer?” ^5:36But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.” ^5:37He did not let anyone follow him except Peter, James,⁴⁶ and John, the brother of James. ^5:38They came to the house of the synagogue ruler where⁴⁷ he saw noisy confusion and people weeping and wailing loudly.⁴⁸^5:39When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.” ^5:40And they began making fun of him.⁴⁹ But he put them all outside⁵⁰ and he took the child’s father and mother and his own companions⁵¹ and went into the room where the child was.⁵²^5:41Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.” ^5:42The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this.⁵³^5:43He strictly ordered that no one should know about this,⁵⁴ and told them to give her something to eat.

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Mark 5:36: But overhearing what they said, Jesus said to the ruler of the synagogue, “Do not fear, only believe.”

Footnotes

31 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
32 That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “president of a synagogue” (so and L&N 53.93; cf. Luke 8:41). The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in .
33 Codex Bezae (D) and some Itala omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι Ἰάϊρος (onomati Iairos) include {𝔓45 א A B C L 𝔐 lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.
34 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
35 Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
36 Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
37 Grk “a flow of blood.”
38 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.
39 Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
40 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.
41 Grk “saved.” In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Matt 9:21 which uses the same term), since elsewhere he uses verbs that simply mean “heal“: If only the reader would “touch” Jesus, he too would be “saved.”
42 Grk “the flow of her blood dried up.” The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
43 Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
44 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.
45 See the note on synagogue rulers in .
46 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.
47 Grk “and,” though such paratactic structure is rather awkward in English.
48 This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
49 Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
50 Or “threw them all outside.” The verb used, ἐκβάλλω (ekballō), almost always has the connotation of force in Mark.
51 Grk “those with him.”
52 Grk “into where the child was.”
53 The Greek word εὐθύς (euthus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use ( 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 ( 10), 73–77.
54 That no one should know about this. See the note on the phrase who he was in .