The woman with and issue of blood and the raising of Jairus' daughter

St Mark Chapter V : Verses 21-43

[21] And when Jesus had passed again in the ship over the strait, a great multitude assembled together unto him, and he was nigh unto the sea. 

[22] And there cometh one of the rulers of the synagogue named Jairus: and seeing him, falleth down at his feet. 

[23] And he besought him much, saying: My daughter is at the point of death, come, lay thy hand upon her, that she may be safe, and may live. 

[24] And he went with him, and a great multitude followed him, and they thronged him.

 

Who hath touched my garments? J-J Tissot

[25] And a woman who was under an issue of blood twelve years,
[26] And had suffered many things from many physicians; and had spent all that she had, and was nothing the better, but rather worse, 

[27] When she had heard of Jesus, came in the crowd behind him, and touched his garment. 

[28] For she said: If I shall touch but his garment, I shall be whole. 

[29] And forthwith the fountain of her blood was dried up, and she felt in her body that she was healed of the evil.

[30] And immediately Jesus knowing in himself the virtue that had proceeded from him, turning to the multitude, said: Who hath touched my garments?
[31] And his disciples said to him: Thou seest the multitude thronging thee, and sayest thou who hath touched me? 

[32] And he looked about to see her who had done this. 

[33] But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 

[34] And he said to her: Daughter, thy faith hath made thee whole: go in peace, and be thou whole of thy disease.

 

[35] While he was yet speaking, some come from the ruler of the synagogue's house, saying: Thy daughter is dead: why dost thou trouble the master any further?
[36] But Jesus having heard the word that was spoken, saith to the ruler of the synagogue: Fear not, only believe. 

[37] And he admitted not any man to follow him, but Peter, and James, and John the brother of James. [38] And they come to the house of the ruler of the synagogue; and he seeth a tumult, and people weeping and wailing much.

Damsel (I say to thee) arise. J-J Tissot

[39] And going in, he saith to them: Why make you this ado, and weep? the damsel is not dead, but sleepeth. 

[40] And they laughed him to scorn. But he having put them all out, taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
[41] And taking the damsel by the hand, he saith to her: Talitha cumi, which is, being interpreted: Damsel (I say to thee) arise. 

[42] And immediately the damsel rose up, and walked: and she was twelve years old: and they were astonished with a great astonishment. 

[43] And he charged them strictly that no man should know it: and commanded that something should be given her to eat.

[21] Et cum transcendisset Jesus in navi rursum trans fretum, convenit turba multa ad eum, et erat circa mare. [22] Et venit quidam de archisynagogis nomine Jairus, et videns eum procidit ad pedes ejus, [23] et deprecabatur eum multum, dicens : Quoniam filia mea in extremis est, veni, impone manum super eam, ut salva sit, et vivat. [24] Et abiit cum illo, et sequebatur eum turba multa, et comprimebant eum. [25] Et mulier, quae erat in profluvio sanguinis annis duodecim,
[26] et fuerat multa perpessa a compluribus medicis : et erogaverat omnia sua, nec quidquam profecerat, sed magis deterius habebat : [27] cum audisset de Jesu, venit in turba retro, et tetigit vestimentum ejus : [28] dicebat enim : Quia si vel vestimentum ejus tetigero, salva ero. [29] Et confestim siccatus est fons sanguinis ejus : et sensit corpore quia sanata esset a plaga. [30] Et statim Jesus in semetipso cognoscens virtutem quae exierat de illo, conversus ad turbam, aiebat : Quis tetigit vestimenta mea?
[31] Et dicebant ei discipuli sui : Vides turbam comprimentem te, et dicis : Quis me tetigit? [32] Et circumspiciebat videre eam, quae hoc fecerat. [33] Mulier vero timens et tremens, sciens quod factum esset in se, venit et procidit ante eum, et dixit ei omnem veritatem. [34] Ille autem dixit ei : Filia, fides tua te salvam fecit : vade in pace, et esto sana a plaga tua. [35] Adhuc eo loquente, veniunt ab archisynagago, dicentes : Quia filia tua mortua est : quid ultra vexas magistrum?
[36] Jesus autem audito verbo quod dicebatur, ait archisynagogo : Noli timere : tantummodo crede. [37] Et non admisit quemquam se sequi nisi Petrum, et Jacobum, et Joannem fratrem Jacobi. [38] Et veniunt in domum archisynagogi, et videt tumultum, et flentes, et ejulantes multum. [39] Et ingressus, ait illis : Quid turbamini, et ploratis? puella non est mortua, sed dormit. [40] Et irridebant eum. Ipse vero ejectis omnibus assumit patrem, et matrem puellae, et qui secum erant, et ingreditur ubi puella erat jacens. [41] Et tenens manum puellae, ait illi : Talitha cumi, quod est interpretatum : Puella ( tibi dico), surge. [42] Et confestim surrexit puella, et ambulabat : erat autem annorum duodecim : et obstupuerunt stupore magno. [43] Et praecepit illis vehementer ut nemo id sciret : et dixit dari illi manducare.

Notes

21. Over the strait. The western side of the lake near Capharnaum, which St Matt. calls His own city.
    a great multitude. Probably those to whom Jesus had previously preached from the ship were waiting and watching for His return.
    assembled together unto him. Literally upon Him , pressing closely around.
22. there cometh. According to St Matthew’s account, Jairus did not come immediately when Jesus disembarked, but three other incidents intervened ; viz., the healing of the paralytic, the call of Levi, the Pharisees taking scandal because our Lord took food with the publican (St Matt. ix.).
    One of the rulers. Each synagogue was ruled by elders, with a Ruler as head. Some more important synagogues seem to have had several Rulers. Their duties were to conduct the services, and they had the power of excommunicating evil-doers. Therefore they were feared and respected by the Jews and belonged to the highest class of society. (See The Jewish Synagogue, below.)
    named Jairus. The Hebrew Jair or Ya-ir, meaning “He will enlighten.” All Hebrew names had a meaning. The names of those whom Jesus healed are rarely mentioned.
    falleth down at his feet. Jairus made the usual oriental salutation, which consisted in kneeling and touching the ground with the forehead. Jairus bent in the direction of Jesus’ feet, not necessarily touching them.
23. My daughter. From St Luke we gather that she was an only child, almost twelve years old (viii. 42).
    point of death. St Matt. has, is even now dead (ix. 18). Jairus evidently feared she might he dead by this time.
    come , lay thy hand. Jairus must have heard how often our Lord had cured the sick by the imposition of hands. He had not the faith of the centurion who believed our Lord could heal from a distance.
    may be safe. Saved from the disease.
24. He went with him. Jesus was satisfied with Jairus’ faith and went. He knew, too, that one would beg His mercy and compassion on the way thither.
    thronged him : consequently our Lord would advance but slowly.

25. A woman.
Eusebius, bishop of Cesarea (315-320 A.D.), states that she was a Gentile, named Veronica, of Cesarea Philippi (or Paneas). She is said afterwards to have pleaded with Pilate to spare our Lord. He also relates that, as a tribute of gratitude for her cure, she erected at the gate of her house a bronze image representing Jesus standing, while a woman knelt before Him with outstretched hands in the attitude of a suppliant. Julian the Apostate destroyed this image and placed his own statue on the pedestal, but this statue was destroyed by lightning.
    An issue of blood. She evidently suffered from chronic hæmorrhage. This affliction rendered her legally “unclean,” and unable to take part in ordinary religious and social life. It caused her isolation, acute pain, and prolonged suffering.
26. suffered many things. Both from the disease itself and the way in which such diseases were treated in those days. Some of them were merely ridiculous superstitious practices, others consisted in potions made of most revolting ingredients.
    spent all. She was evidently a person of the higher classes, which the local tradition confirms.
27. heard of Jesus. Learned from eye-witnesses His marvellous works in Galilee.
    came in the crowd behind him. In order to escape observation.
    touched his garment, A cloak or outer garment having four corners, each of which was adorned with a tassel or fringe. It was prescribed by the law of Moses : —

    Speak to the children of Israel, and thou shalt tell them to make to themselves fringes in the corners of their garments, putting in them ribands of blue. That when they shall see them, they may remember all the commandments of the Lord, arid not follow their own thoughts and eyes going astray after divers things (Num. xv. 38, 39).

The Pharisees wore very large tassels or fringes. It was considered a mark of esteem and veneration to touch the lower tassels.
28. For she said : within herself , as St Matt. explains ; literally she was saying or repeating to herself, If I shall , etc.
29. forthwith. This was another instantaneous cure.
    the fountain . . . was dried up. The poor woman was healed the moment she touched our Lord’s garment. Clearly, the fringe alone could not have healed her, but it was the instrument employed by Christ to restore her to health in reward for her faith. Our Lord here sanctions the use of relics, and in the Acts we find that God worked miracles by means of them. So that even there were brought from his body to the sick handkerchiefs and aprons, and the diseases departed from them, and the wicked spirits went out of them (Acts xix. 12). It was the faith of the person that obtained the miracle in all these cases, and not some intrinsic magical power in the object by which the healing was conferred. The Church teaches us that the relics of the Saints are to be held in veneration.
    of the evil. Of the “ disease” or “ scourge.”
30. immediately Jesus knowing. Jesus was conscious of His own power to heal, and also that the poor woman had profited by that healing power, in virtue of her faith.
    Who hath touched my garments ? Not by accident, but animated with lively faith, so that virtue had gone out from Him.
31. His disciples said. St Luke (viii. 45) says, All denying , Peter and they that were with him said ; the all evidently does not include the woman.
32. He looked about to see her. He turned round, knowing well who it was. Probably the woman had shrunk back among the crowd.
33. fearing and trembling. Because she had presumed to touch our Lord’s garment. The touch of the “unclean ” caused ceremonial defilement until the evening.
    told him all. The particulars of her illness, related in verses 25-26, adding the confession of how she had touched Him in order to obtain her restoration to health.
34. Daughter. This is the only recorded occasion on which our Lord used this title.
    thy faith hath made thee whole. His own power had operated the cure, but her living faith had elicited that power.

35. Why dost thou trouble, etc., i.e. why fatigue Him by asking Him to go as far as the ruler’s house ?
36. Jesus having heard the word. The news of the child’s death. He at once encouraged the father not to lose heart.
    Fear not , only believe : — “ and she shall be safe ” (St Luke viii. 50). The daughter was to be healed in reward for the father’s faith. So it is often now. The prayer of faith obtains graces for those for whom we pray.
37. Peter , James and John. These were the chosen three, who were privileged to witness certain miracles and scenes when the other apostles
were excluded. As usual St Peter stands first. These three witnessed —

(a) The raising of Jairus’ daughter.

(b) The Transfiguration (St Matt. xvii. 1).

(c) The Agony in Gethsemani (St Matt. xxvi. 37).

38. people weeping and wailing. The tumult was caused by the hired mourners, chiefly women. The poorest Jew, on the death of his wife, was bound by the Rabbinical law to hire at least two flute players and one mourning woman. The men played mournful strains, while the women beat their breasts and uttered loud lamentations. The higher the class to which the deceased belonged, the greater the lamentations. The period of mourning lasted at least eight days ; in the case of a king it extended to a month.
39. a-do. Tumult. The hired mourners would probably be in the outer court. St Mark distinguishes between our Lord’s entrance into the house, and His entrance into the room where the child lay dead.
    not dead but sleepeth. Death is often spoken of as a sleep (St John xi. 11). These things he said : and after that he said to them: Lazarus our friend sleepeth; but I go that I may awake him out of sleep. Jesus meant that she would rise again, as from sleep. He had not yet looked on the child when He said this, though He knew she was really dead.
40. laughed him to scorn. They knew she was dead, and misunderstanding the sense of His words, they mocked at Him. The message sent to Jairus, the convoking of the mourners, and their incredulity when told she was sleeping, are all proofs that the child was really dead, and thus the miracle was more evident.
having put them all out. The hired mourners could easily be dismissed.
    entereth in where the damsel was lying : in an inner chamber.
41. by the hand. Jesus does not refrain from touching a corpse. He was above all legal prescriptions.
    Talitha cumi. These words belong to the popular Aramaic dialect, and, as such, would probably be the child’s mother-tongue ; literally they signify Maid, arise.
St Mark uses this tongue on other occasions. These examples are proofs that our Lord frequently, if not habitually, spoke Aramaic when treating with the people.
(I say to thee). These words are put in parentheses because, though included in the sense of the words, Maid , arise (since every command presupposes a speaker), they are not expressed in words.
42. immediately. St Mark’s favourite word.
    rose up and walked. A proof of her perfect restoration to life and health. This is the only miracle of raising the dead mentioned by St Mark. In all, three such miracles are recorded by the Evangelists—

(a) Jairus’ daughter, raised immediately after death.

(b) The widow’s son, who was being carried to the grave.

(c) Lazarus, who had been dead four days.

43. He charged, them strictly, etc. Jesus probably wished to avoid renewing the opposition of the Pharisees and Scribes. The prohibition was laid on the parents chiefly. The multitude who had been dismissed could not fail to know and make known the miracle. Later, when Jesus raised Lazarus, He imposes no command to keep silence, for His hour being at hand, He allows his foes then to do their worst.
    something should he given her to eat. To prove to the people that the child was really alive, and also to strengthen her. Thus Jesus after His Resurrection, partook of food in presence of His disciples as a proof that He was no phantom. Notice also in this injunction, the tenderness of our Lord.

Additional Notes

“ Mourners ” or “ Minstrels.” They were of both sexes and various classes. The “ mourning ” of the lower classes con¬sisted chiefly in lamenting, moaning and sighing, and calling on the dead. The educated mourners sang beautiful and impromptu elegies, commemorating the deceased’s virtues, and extolling his great name and family. This custom of mourning or wailing over the dead is frequently referred to in holy Scripture. Dr Thomson says —

“ There are in every city and community women exceedingly cunning in this business. They are always sent for and kept in readiness. When a fresh company of sympathizers comes in, these women ‘ make haste ’ to take up a wailing, that the newly come may the more easily unite their tears with the mourners’.”

The knowledge of these Eastern customs explains such texts as : “ But Absalom fled, and went to Tholomai the son of Ammuid the king of Gessur. And David mourned for his son every day” (2 Kings xiii. 37). “And when I heard these words, I sat down and wept, and mourned for many days : and I fasted and prayed before the face of God in heaven ” (Neh. i. 4). “ And I will pour out upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace, and of prayers : and they shall look upon me, whom they have pierced : and they shall mourn for him as one mourneth for an only son, and they shall grieve over him, as the manner is to grieve for the death of the first-born ” ( Zach . xii. 10). “All Juda and Jerusalem mourned for him, particularly Jeremias : whose lamentations for Josias all the singing men and singing women repeat unto this day, and it became like a law in Israel: Behold it is found written in the Lamentations ” (2 Para. xxxv. 25).

39. the damsel is not dead. Some non-Catholic writers have concluded from these words that the child was in a trance, but there is no ground for thus construing our Lord’s words, since He used the same expression when speaking of Lazarus : — “ our friend sleepeth ” ; then finding that His Apostles had misunderstood Him, Jesus said to them plainly, “Lazarus is dead” (St John xi. 14). St Jerome, speaking on the subject, says, “ for God, all are alive ” ; and St Chrysostom remarks, “in His presence, death was nothing but sleep.”

The Aramaic tongue. This tongue was proper to the inhabitants and literature of Syria and Mesopotamia. This language is of the Semitic family, and a sister language to Syriac and Chaldee.

Dead raised to life.
In addition to the three dead raised by our Lord, there are two others mentioned in the Acts of the Apostles. “And in Joppe there was a certain disciple named Tabitha, which by interpretation is called Dorcas. This woman was full of good works and alms-deeds which she did. And it came to pass in those days, that she was sick, and died. Whom when they had washed, they laid her in an upper chamber. And forasmuch as Lydda was nigh to Joppe, the disciples hearing that Peter was there, sent unto him two men, desiring him that he would not be slack to come unto them. And Peter rising up went with them. And when he was come, they brought him into the upper chamber : and all the widows stood about him weeping, and shewing him the coats and garments which Dorcas made them. And they all being put forth : Peter kneeling down prayed, and turning to the body he said : Tabitha, arise. And she opened her eyes, and seeing Peter, she sat up. And giving her his hand, he lifted her up. And when he had called the saints and the widows he presented her alive” ( Acts ix. 36-41). “And a certain young man named Eutychus, sitting on the window, being oppressed with a deep sleep (as Paul was long preaching), by occasion of his sleep fell from the third loft down, and was taken up dead. To whom when Paul had gone down, he laid himself upon him ; and embracing him, said : Be not troubled, for his soul is in him. Then going up and breaking bread and tasting, and having talked a long time to them until daylight, so he departed. And they brought the youth alive and were not a little comforted ” ( Acts xx. 9-12).

The Jewish Synagogue

Christ teaching in the synagogue. J-J Tissot

Origin and use. — The word “ synagogue ” signifies literally “ a congregation,” from the Hebrew “keneseth,” but the word came to be applied to all the buildings in which the assembly took place. Synagogues came into existence either during the Babylonian captivity, when the people would have felt the need of meeting together for the worship of God and for instruction, or after the return from the captivity, when the same need would exist for those who did not dwell in Jerusalem. Synagogues were built in the different towns and villages of Palestine, and in the colonies where the dispersed Jews dwelt. A synagogue was at the same time a place of worship and instruction, a school, and a hall of judgment. They were most numerous after the destruction of Jerusalem. Unlike the Temple, no sacrifices were offered there.

Description. — Synagogues were oblong buildings, with four rows of columns supporting the roof, and forming three aisles. The entrance was by the east door, and the worshippers all turned towards Jerusalem. Synagogues were sometimes without roofs ; others had flat roofs, and light was admitted by windows. At the south end was a raised platform on which stood the Holy Ark or Chest. This contained the rolls of the Sacred Scriptures. The Ark was curtained off from the view of the people, and a lamp with eight branches was lit in front of it. The Ark was movable, and was carried out on fast days. The elders sat in front of the Ark, facing the congregation. In the centre of the synagogue stood the “ bima ” or raised platform, on which a lectern was placed. The women’s gallery was at the north end of the synagogue.

Jesus unrolls the scroll in the synagogue. J-J Tissot

Officers of the Synagogue : —

(1) The Ruler. (St Mark v. 22.) He was the chief of the “ Batlinim,” and had the care of the synagogue and the organisation of the services.

(2) The Batlinim (lit. “ men of leisure ”). These were bound to attend the services. They were known as the “ elders,” and had special seats in front of the Ark.

As they formed the local Sanhedrin, they had certain judicial powers : —

(a) Excommunication. “ They will put you out of the synagogue ” (St John xvi. 2).

(b) Scourging. “For they will deliver you up in councils, and they will scourge you in their synagogues” (St Matt. x. 17).

(c) Sending criminals to the Jerusalem Sanhedrin to be tried. “ If he found any men and women of this way, he might bring them bound to Jerusalem ” (Acts ix. 2).

(3) The Minister or Chazzan (lit. “ inspector ”). He had the charge of the Sacred Scriptures, and was always in attendance. Frequently he was the' schoolmaster of the locality.

(4) The Methurgeman (lit. “interpreter”). It was his office to interpret the Scriptures (which were read in Hebrew) into the popular language of the people, chiefly Aramaic or Greek. He was not allowed to write his translations.

(5) The Sheliach Tsibbur was a representative of the people, chosen from the congregation, and appointed by the Euler at each meeting. It was his place to recite certain prayers and portions of Scripture. 

(6) The Almoners or Receivers. These men took no part in conducting the public service. There were two to collect the alms and three to distribute them.

 

Services were held on the Sabbath days and on Mondays and Tuesdays at the third and ninth hours. The order of service was as follows : —

 

I. Prayers.

(1) Certain prayers were recited by the Sheliach, who stood on the “ bima ” in the middle of the synagogue.

(2) The“Shema” was recited. This was rather a profes¬ sion of faith than a prayer, and consisted of the following passages of Scripture: Deut. vi. 4-9, x. 13-21; Nuin. xv. 37-41.

(3) The Sheliach, standing before the Ark, with his back to the people, recited the “ eulogies ” or “ benedictions.” The number varied ; the first three and the last three were used on Sabbaths. In the Apostolic age the Eabbi Gamaliel composed one against heretics (that is, Christian converts).

(4) A blessing was said by any priest present. It was divided into three sentences, to each of which the people replied Amen. In the synagogue God was addressed as “ Adonia,” never as “ Jehovah,” which title was used only in the Temple.

II. Instruction.

(1) Some members of the congregation were called up to read portions of the Law.

(2) Selections from the Haptarah or Prophets followed, which were interpreted by the Methurgeman.

(3) A sermon or discourse was delivered, after which discussion was allowed. The service finished with a prayer of thanksgiving. The Rabbis had laid down certain rules with regard to the synagogues. The following are the principal : —

(a) They were not to be erected unless ten Batlinim could be had.

(b) The Jews were enjoined to walk quickly when going to the synagogue, and on returning to go slowly.

(c) They were not allowed to take shelter in a synagogue from the sun or rain.

(d) No synagogue might be sold for any unclean purpose.

(e) It was recommended, at least in foreign lands, to build the synagogues on elevated sites. (Josephus speaks of the synagogues as being built by the sea-side.) (See Antiq ., xiv. 1. 3.)

 

Chief incidents in the life of Our Lord connected with the Synagogue

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.