Mark 5:35-43 · Bible study
Mark 5:35-43 Commentary: Jesus Raises Jairus' Daughter
Greek · 10 what the commentators say
Meaning in one sentence
Study page on Mark 5:35-43. Commentators analyze Jesus' call to faith, the Aramaic 'Talitha cumi', and the meaning of the miracle.
Research Summary
- Meaning: Jesus demonstrates authority over death itself, calling for faith beyond human hope.
- Key words: parakouō (overhear/disregard), talitha koum (little girl, arise), skullō (trouble).
- Main debate: Whether Jesus intended to keep the miracle secret temporarily (because of risk of premature fame) or to avoid spectacle.
- Theological theme: Christ is Lord over life and death; faith requires trust even when circumstances contradict hope.
- Best use: Teaching on prayer in crisis, pastoral care for grieving, and preaching on the resurrection.
Translation Comparison
BSB Berean Standard Bible 2020
35While He was still speaking, messengers from the house of Jairus arrived and said, “Your daughter is dead; why bother the Teacher anymore?”
36But Jesus overheard their conversation and said to Jairus, “Do not be afraid; just believe.”
37And He did not allow anyone to accompany Him except Peter, James, and John the brother of James.
38When they arrived at the house of the synagogue leader, Jesus saw the commotion and the people weeping and wailing loudly.
39He went inside and asked, “Why all this commotion and weeping? The child is not dead, but asleep.”
40And they laughed at Him. After He had put them all outside, He took the child’s father and mother and His own companions, and went in to see the child.
41Taking her by the hand, Jesus said, “Talitha koum!” which means, “Little girl, I say to you, get up!”
42Immediately the girl got up and began to walk around. She was twelve years old, and at once they were utterly astounded.
43Then Jesus gave strict orders that no one should know about this, and He told them to give her something to eat.
WEB World English Bible 2000
35While he was still speaking, people came from the synagogue ruler’s house, saying, “Your daughter is dead. Why bother the Teacher any more?”
36But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, “Don’t be afraid, only believe.”
37He allowed no one to follow him except Peter, James, and John the brother of James.
38He came to the synagogue ruler’s house, and he saw an uproar, weeping, and great wailing.
39When he had entered in, he said to them, “Why do you make an uproar and weep? The child is not dead, but is asleep.”
40They ridiculed him. But he, having put them all out, took the father of the child, her mother, and those who were with him, and went in where the child was lying.
41Taking the child by the hand, he said to her, “Talitha cumi!” which means, being interpreted, “Girl, I tell you, get up!”
42Immediately the girl rose up and walked, for she was twelve years old. They were amazed with great amazement.
43He strictly ordered them that no one should know this, and commanded that something should be given to her to eat.
KJV King James Version 1769
35While he yet spake, there came from the ruler of the synagogue’s house certain which said, Thy daughter is dead: why troublest thou the Master any further?
36As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.
37And he suffered no man to follow him, save Peter, and James, and John the brother of James.
38And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.
39And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.
40And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
41And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.
42And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.
43And he charged them straitly that no man should know it; and commanded that something should be given her to eat.
ASV American Standard Version 1901
35While he yet spake, they come from the ruler of the synagogue’s house, saying, Thy daughter is dead: why troublest thou the Teacher any further?
36But Jesus, not heeding the word spoken, saith unto the ruler of the synagogue, Fear not, only believe.
37And he suffered no man to follow with him, save Peter, and James, and John the brother of James.
38And they come to the house of the ruler of the synagogue; and he beholdeth a tumult, and many weeping and wailing greatly.
39And when he was entered in, he saith unto them, Why make ye a tumult, and weep? the child is not dead, but sleepeth.
40And they laughed him to scorn. But he, having put them all forth, taketh the father of the child and her mother and them that were with him, and goeth in where the child was.
41And taking the child by the hand, he saith unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise.
42And straightway the damsel rose up, and walked; for she was twelve years old. And they were amazed straightway with a great amazement.
43And he charged them much that no man should know this: and he commanded that something should be given her to eat.
YLT Young's Literal Translation 1898
35As he is yet speaking, there come from the chief of the synagogue's house, certain , saying--`Thy daughter did die, why still dost thou harass the Teacher?'
36And Jesus immediately, having heard the word that is spoken, saith to the chief of the synagogue, `Be not afraid, only believe.'
37And he did not suffer any one to follow with him, except Peter, and James, and John the brother of James;
38and he cometh to the house of the chief of the synagogue, and seeth a tumult, much weeping and wailing;
39and having gone in he saith to them, `Why do ye make a tumult, and weep? the child did not die, but doth sleep;
40and they were laughing at him. And he, having put all forth, doth take the father of the child, and the mother, and those with him, and goeth in where the child is lying,
41and, having taken the hand of the child, he saith to her, `Talitha cumi;' which is, being interpreted, `Damsel (I say to thee), arise.'
42And immediately the damsel arose, and was walking, for she was twelve years old ; and they were amazed with a great amazement,
43and he charged them much, that no one may know this thing, and he said that there be given to her to eat.
Darby Darby Bible 1890
35While he was yet speaking, they come from the ruler of the synagogue's [house], saying, Thy daughter has died, why troublest thou the teacher any further?
36But Jesus [immediately], having heard the word spoken, says to the ruler of the synagogue, Fear not; only believe.
37And he suffered no one to accompany him save Peter and James, and John the brother of James.
38And he comes to the house of the ruler of the synagogue, and sees the tumult, and people weeping and wailing greatly.
39And entering in he says to them, Why do ye make a tumult and weep? the child has not died, but sleeps.
40And they derided him. But he, having put [them] all out, takes with [him] the father of the child, and the mother, and those that were with him, and enters in where the child was lying.
41And having laid hold of the hand of the child, he says to her, Talitha koumi, which is, interpreted, Damsel, I say to thee, Arise.
42And immediately the damsel arose and walked, for she was twelve years old. And they were astonished with great astonishment.
43And he charged them much that no one should know this; and he desired that [something] should be given her to eat.
Douay-Rheims Douay-Rheims Bible 1899
35While 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?
36But Jesus having heard the word that was spoken, saith to the ruler of the synagogue: Fear not, only believe.
37And he admitted not any man to follow him, but Peter, and James, and John the brother of James.
38And they cone to the house of the ruler of the synagogue; and he seeth a tumult, and people weeping and wailing much.
39And going in, he saith to them Why make you this ado, and weep? the damsel is not dead, but sleepeth.
40And 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.
41And taking the damsel by the hand, he saith to her: Talitha cumi, which is, being interpreted: Damsel (I say to thee) arise.
42And immediately the damsel rose up, and walked: and she was twelve years old: and they were astonished with a great astonishment.
43And he charged them strictly that no man should know it: and commanded that something should be given her to eat.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Mark 5:35
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the messengers viewed Jesus as a healer whose power ended with death. Adam Clarke describes them as seeing him as an eminent physician useful only while life remained. John Calvin notes the message induced despair, prompting Jesus to call for faith that transcends human limits. The Greek verb parakouō (v.36) can mean either overheard or disregarded, either way, Jesus refuses to accept the report as final. The passage then shows Jesus selectively taking Peter, James, and John, expelling the hired mourners, and speaking the Aramaic words Talitha cumi, preserved here by Mark from Peter’s eyewitness account. The girl returns to life and is given food, demonstrating that Christ commands not only healing but resurrection.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The passage clearly shows Jesus’ authority over death and his call to trust in him even when circumstances seem hopeless.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The reality of the girl's death | All commentators affirm she was truly dead; Luke 8:53 states the mourners 'knew that she was dead'. | Some (e.g., early literalists) argue Jesus meant her death was only a sleep, but the consensus holds her death was real. |
| The meaning of parakouō in verse 36 | The Greek verb can mean either 'overheard' or 'disregarded'. | The ASV reads 'not heeding'; the margin of the Cambridge Bible suggests 'overheard'. This affects how we understand Jesus' response, as ignoring the bad news or as overhearing it directed to Jairus. |
| The purpose of limiting witnesses | Jesus allowed only the parents and three disciples to see the miracle. | Calvin suggests it was to avoid a noisy crowd; others (e.g., Cambridge Bible) say it was because the miracle was 'too holy' for general view. Wesley suggests avoiding the Pharisees' envy. |
| The command to secrecy | Jesus gave strict orders that no one should know about the miracle. | Reasons vary: to prevent premature popular acclaim (Calvin), to avoid provoking the authorities (Wesley), or because the full revelation of Jesus' glory was reserved for after the resurrection (common view). |
Historical & Cultural Context
Jairus served as a synagogue ruler (archisunagōgos), responsible for worship and discipline. His daughter’s death triggered customary Jewish mourning: hired flute-players and wailing women were standard, even for the poor. The Greek alalazontas (v.38) imitates the mournful cry “alala”; thorubon describes the noisy commotion. Jesus’ delay, caused by the woman with the flow of blood, cost critical time, yet he proved undaunted.
Jesus’ words “the child is not dead, but sleeps” (v.39) employ sleep as a Scriptural euphemism for death (cf. John 11:11), but here it also makes temporary. The mockers “knew that she was dead” (Luke 8:53), confirming the reality. After the miracle, Jesus commanded that she be given food (v.43). Adam Clarke explains that though divine power restored her, ordinary means sustain life from then on.
Mark’s preservation of the Aramaic phrase, “Talitha cumi!”, points to Peter as the source. The three disciples (Peter, James, John) reappear at the Transfiguration and Gethsemane; here they become first witnesses of Jesus’ power over death.
Textual Notes
The consulted sources note a significant variant in v.36: some manuscripts read akousas (having heard) while others read parakousas (overhearing/disregarding). The majority text supports parakousas. Vincent notes this can be read either as 'not heeding' or 'overhearing'. In v.38, several manuscripts (including A, B, C, D) read erchontai (they come) rather than erchetai (he comes). Other variants, such as the spelling of talitha koum (v.41), are minor and do not affect the meaning.
Reception History
Throughout church history, this passage has been read as a foretaste of the final resurrection and a demonstration of Jesus’ deity. Early fathers like Irenaeus pointed to Christ’s command over death as proof that he is the giver of life. The Aramaic phrase “Talitha cumi” has been preserved in many Christian traditions as a liturgical expression of Christ’s call to the dead. In the Eastern Orthodox tradition, the story is used in services for the departed, emphasizing Christ’s victory over death. The passage has also been a comfort to grieving families, reminding them that Jesus meets death not with resignation but with authority and compassion.
Preaching This Verse
Three-point outline
- Despair announces its limit. The messengers conclude it is pointless to bother Jesus after death. Their assumption reveals a view of Christ as powerless beyond human hope.
- Jesus commands faith over fear. He immediately says, “Don’t be afraid, only believe,” calling Jairus to trust not in circumstances but in the Lord of life.
- Christ’s power restores what was lost. He enters the room, speaks, and the girl rises. The miracle is complete: she walks and eats, proving the resurrection is real.
Five-point outline
- Bad news arrives at the worst moment. While Jesus is still speaking to the woman, death is announced. Timing seems cruel.
- Jesus redefines the situation. He overhears and immediately counters: “only believe.” He does not let the report stand as final.
- He narrows the witnesses. Only the parents and three disciples see the miracle. Jesus protects the sacred moment from spectacle.
- He challenges the mourners. He calls her sleep, not death. Their laughter shows unbelief, which he removes by sending them out.
- He restores her to normal life. After raising her, he commands that she eat. Grace does not suspend the ordinary, it redeems it.
Illustration hooks
- A parent receives a diagnosis that offers no hope. The doctor says, “There’s nothing more we can do.” That is the moment faith is tested.
- A church has prayed for someone who dies. Some ask, “Why keep praying?” This story shows that God’s reach extends beyond our last hope.
Questions your congregation is asking
- Why did Jesus let the girl die while he healed the woman on the way?
- Can I really trust Jesus when a situation seems completely hopeless?
- Does Jesus care about my personal tragedy as much as the big public miracles?
Leading a Discussion
This passage confronts us with the moment when hope runs out. The messengers assume death ends Jesus’ usefulness, but Jesus shows that his authority covers even the grave. As you read through the story again, notice how each character responds, the messengers, Jairus, the mourners, the disciples, the parents. The whole scene reveals what it means to trust in the Lord of life.
Discussion questions
- What do the messengers assume about Jesus’ power?
- How does Jesus respond when he hears the news about the girl’s death?
- What does Jesus mean when he says, “only believe”? Is belief a feeling or a choice?
- Why do you think Jesus limited who could witness the miracle?
- Why did Jesus command that the girl be given something to eat? What does that detail tell us about the nature of the miracle?
- How would you have felt if you were Jairus, waiting as Jesus healed the woman while your daughter was dying?
- What does this story teach us about prayer when the situation seems hopeless?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 26:18 | He said, “Go into the city to a certain person, and tell him, ‘The Teacher says, “My time is at hand. I will keep the Passover at your house with my disciples.”’” |
| Mark 5:22 | Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet |
| Mark 10:17 | As he was going out into the way, one ran to him, knelt before him, and asked him, “Good Teacher, what shall I do that I may inherit eternal life?” |
| Luke 7:6 | Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, “Lord, don’t trouble yourself, for I am not worthy for you to come under my roof. |
| Luke 7:7 | Therefore I didn’t even think myself worthy to come to you; but say the word, and my servant will be healed. |
| Luke 8:49 | While he still spoke, one from the ruler of the synagogue’s house came, saying to him, “Your daughter is dead. Don’t trouble the Teacher.” |
| John 5:25 | Most certainly I tell you, the hour comes, and now is, when the dead will hear the Son of God’s voice; and those who hear will live. |
| John 11:21 | Therefore Martha said to Jesus, “Lord, if you would have been here, my brother wouldn’t have died. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that even after a miracle, Jesus commands ordinary means to sustain the girl's life, teaching that divine power and practical prudence work together. He also notes Christ's special preference for Peter, James, and John, who witnessed this raising alongside the transfiguration and Gethsemane.
Calvin's Commentaries Reformed 1564
Calvin stresses that Christ's command "only believe" is an invitation to remove the real obstacle: not God's power, but the narrowness of human faith. He notes that God would pour out far more blessings if our faith were not so small and stingy, limiting what we receive from Him.
Gill's Exposition of the Bible Baptist 1748
Gill focuses on the shift in what the ruler must believe: not just that Christ can heal a dying child, but that he can raise the dead. He stresses how difficult this "only believe" command really is, noting that faith is a divine gift and that Christ's own words carry the power to create it.
Lange's Commentary Reformed 1857
Lange reads this whole passage as a single victory over despairing unbelief, seen in the mocking laughter of the mourners, the bitter message that Jairus should stop troubling Jesus, and the woman's shame-driven secrecy. Both sick woman and ruler must have their weak faith tested and brought into the open.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry treats this miracle as Christ's triumph over death, the second Adam conquering what the first Adam brought into the world. The messengers assumed Jesus had arrived too late, since death is beyond human remedy. But Christ proves he is no ordinary physician by commanding the grieving father to believe rather than be afraid.
Vincent's Word Studies Evangelical 1887
Vincent draws attention to the Greek word behind "heard," noting the correct reading means either "not heeding" or "over-hearing," and he finds the latter more natural since the message was addressed to the ruler, not to Jesus. He also highlights Jesus' striking authority in ordering the mourners out of a stranger's house.