Opwekking van de dochter van Jaïrus

Opwekking van de dochter van Jaïrus (1546), Paolo Veronese.

De opwekking van de dochter van Jaïrus is een verhaal over de wonderen van Jezus in het Nieuwe Testament dat door de drie synoptische evangeliën op verschillende manieren wordt verteld. De drie versies van het verhaal zijn allemaal verweven met het verhaal van de genezing van de bloedvloeiende vrouw. De narratieven kunnen worden gevonden in Marcus 5:21–43, Matteüs 9:18–26 en Lucas 8:40–56.

Samenvatting

Wetenschappers hebben algemeen erkend dat dit verhaal een typische voorbeeld is van een synoptische drievoudige traditie en dat de Lucasversie en de Matteüsversie van de Marcusversie zijn afgeleid. Er bestaat geen equivalent verhaal in het Evangelie volgens Johannes. Hoewel sommige geleerden vergelijkingen hebben getrokken met narratieven over de genezing van de zoon van de koningsdienaar (Johannes 4:46–53) en de opwekking van Lazarus (Johannes 11:1–54), schreef Zwiep (2015) dat 'dit tot dusver volgens de meeste Bijbelwetenschappers geheel andere en ongerelateerde verhalen zijn.'

Premisse

Wetenschappers zijn zich goed bewust van de verschillen tussen de drie narratieven in de evangeliën. De premisse van het verhaal in Marcus en Lucas is dat een leider van een synagoge (Marcus: εἷς τῶν ἀρχισυναγώγων 'een van de synagogenleiders'; Lucas: ἄρχων τῆς συναγωγῆς 'een leider van een synagoge') in Galilea die Jaïrus heet (Grieks: Ἰάειρος Iaeiros, van de Hebreeuwse naam Jaïr) wil dat Jezus zijn 12-jarige dochter komt 'genezen/redden' (Marcus: σωθῇ) omdat zij 'stervende' was (Lucas: ἀπέθνῃσκεν; 'op sterven lag' (NVB21, NBG-1951)) of 'op het (punt van het) einde (vast)hield' (Marcus: ἐσχάτως ἔχει; 'ligt op sterven' (NBV21); 'ligt op haar uiterste' (NBG-1951)). In Matteüs wordt de naam van de synagogeleider niet vermeld, noch de leeftijd van het meisje; het meisje is al 'zojuist gestorven' (ἄρτι ἐτελεύτησεν) en haar vaders verzoek aan Jezus is dat hij zijn hand op haar legt, want 'dan zal ze weer leven' (Matteüs: καὶ ζήσεται). Met andere woorden, in Matteüs vraagt hij Jezus om haar dood terug te draaien in plaats van te voorkomen, zoals in Marcus en Lucas.

Setting

De timing en setting van het verhaal verschilt enigszins per evangelie. In Marcus en Lucas volgt het verhaal onmiddellijk na de demonenuitdrijving bij de Gerasenen (of 'Gergesenen'); Jaïrus komt naar Jezus toe zodra hij uit zijn boot stapt en aan wal gaat. In hoofdstuk 9 van Matteüs speelt Jezus na zijn demonenuitdrijving bij de Gadarenen eerst nog de hoofdrol in drie andere verhalen: de genezing van de verlamde (in Kafarnaüm), de roeping van Matteüs en de gelijkenis over nieuwe wijn in oude zakken. Daar is Jezus in het huis van de apostel Matteüs en gaat daar om met tollenaars en zondaars terwijl hij in discussie treedt met farizeeën en discipelen van Johannes de Doper wanneer de synagogeleider arriveert.

Marcus en Lucas vermelden een grote menigte (ὄχλος) die Jezus volgt en tegen hem aanduwt / zich om hem heen verdringt (συνέθλιβον/συνέπνιγον αὐτόν) terwijl hij Jaïrus naar zijn huis volgde. Matteüs maakt hiervan geen gewag; bij hem zijn het slechts Jezus en zijn discipelen (μαθηταὶ) die achter de synagogeleider aan lopen.

De bloedvloeiende vrouw

Zie Genezing van de bloedvloeiende vrouw voor het hoofdartikel over dit onderwerp.

Het narratief over de dochter van Jaïrus wordt onderbroken door de verschijning van een vrouw die al 12 jaar last had van een bloeding (hemorragie) (Matteüs: αἱμορροοῦσα haimorroousa; letterlijk "een bloedvloeiing gehad hebbende", volgens NBV21 "die aan bloedverlies leed"; Marcus/Lucas: οὖσα ἐν ῥύσει αἵματος ousa en rhysei haimatos; letterlijk "zijnde met een vloeiing van bloed", volgens NBV21 "die aan bloedverlies leed"). Marcus en Lucas informeren de lezer dat al deze tijd niemand haar had kunnen genezen, waaraan Marcus dramatisch toevoegt: 'Ze had veel ellende doorgemaakt door de behandeling van allerlei artsen, aan wie ze haar hele vermogen had uitgegeven zonder dat ze ergens baat bij had gehad; integendeel, ze was alleen maar achteruitgegaan' (Marcus 5:25–26 NBV21; Lucas 8:43). Zodra ze de kleding/mantel (Marcus: ἱματίου) of de zoom/rand van de kleding/mantel (Lucas: κρασπέδου τοῦ ἱματίου) van Jezus aanraakte, stopte haar bloeding meteen volgens Marcus en Lucas. In Matteüs werd ze pas genezen nadat Jezus tegen haar had gezegd: "Houd moed, mijn dochter, uw geloof heeft u gered." Matteüs' verhaal van de bloedvloeiende vrouw eindigt daar ook (Matteüs 9:20–22).

In Marcus en Lucas blijkt de aanraking van zijn kleding door de vrouw Jezus te verontrusten: hij lijkt geïrriteerd of zelfs boos te zijn (aangezien vermeld wordt dat de vrouw φοβηθεῖσα καὶ τρέμουσα 'bang was en trilde' door zijn reactie) wanneer hij voelt (Marcus) of zegt (Lucas) dat 'er kracht van hem/mij is uitgegaan'. Jezus ondervraagt mensen in de menigte: 'Wie heeft mij/mijn kleding aangeraakt?' Lucas beweert dat iedereen in de menigte ontkende het te hebben gedaan en laat Petrus zeggen dat de mensen om Jezus heen stonden te duwen en te dringen (Marcus vermeldt alleen dat laatste, bij monde van 'de discipelen'). Unsatisfied, Jesus keeps inspecting the crowd until the now-healed woman, trembling in fear, falls at Jesus' feet and admits that it was her. Jesus answers: 'Daughter, your faith has healed you. Go in peace (and be freed from your suffering)', concluding the Markan and Lukan bleeding woman accounts (Mark 5:25–34, Luke 8:43–48).

Overlijdensbericht dochter

In Mark's and Luke's narrative, '[people] come' (Mark: ἔρχονται, plural) or 'someone comes' (Luke: ἔρχεταί τις, singular) with the news that Jairus' daughter had died, and Jairus is advised not to trouble Jesus any further. However, Jesus responds: "Don’t be afraid; just believe," with Luke extending the quote with "and she will be healed/saved" (σωθήσεται). When arriving at Jairus' house, Jesus doesn't let anyone follow him inside 'except Peter, James and John, the brother of James', with Luke adding 'and the father of the child and the mother', later also added by Mark (Mark 5:35–37,40; Luke 8:49–50).

In Matthew's account, the daughter was already dead from the start, so this event does not happen. Moreover, Matthew's Jesus 'allows no bystanders to witness Jesus performing the resurrection miracle (Mt. 9.25)'.

Jezus wekt dochter op

At Jairus' house, Mark and Luke report that Jesus "saw a commotion, with people crying and wailing loudly" (Mark 5:38; Luke 8:52 NIV); according to Matthew, he "saw the noisy crowd and people playing pipes" (Matthew 9:23 NIV). He informed all those present that the girl was not dead but asleep; in Matthew, Jesus even tells the crowd to 'Go away'. But the crowd laughed at Jesus. Mark says Jesus put the crowd outside; Matthew confirms this happens without mentioning who does it; Luke doesn't report it, but instead emphasises that the crowd 'knew she had died'.

Jesus then went back inside (Mark, Matthew). He took the girl by the hand, and she got up. In Mark's account, the Aramaic phrase "Talitha koum" (transliterated into Greek as ταλιθα κουμ and reportedly meaning, "Little girl, I say to you, get up!") is attributed to Jesus (Mark 5:41 NIV). Luke's Jesus says "My child, get up!"; Matthew's Jesus is silent. The accounts in Mark and Luke end with Jesus' commands that the girl should be fed and that Jairus and his wife should tell no-one what had happened. On the other hand, Matthew concludes the narrative by saying: 'News of this spread through all that region.'

Narratieve vergelijking

The following comparison table is primarily based on the New International Version (NIV) English translation of the New Testament.

	Matteüs	Marcus	Lucas
Jairus asks for help	Matthew 9:18–19 At Matthew's house [9:10], a synagogue leader told Jesus: 'My daughter has just died. But come and place your hand on her, and she will live.' Jesus and his disciples followed him.	Mark 5:21–24 Jesus crossed the Sea of Galilee back, meeting a crowd. Synagogue leader Jairus fell at Jesus' feet and pleaded: 'My little daughter is dying. Please place your hands on her, so that she will be healed and live.' Jesus and a large crowd followed him and pressed around him.	Luke 8:40–42 Jesus returned to Galilee, meeting a crowd. Synagogue leader Jairus fell at Jesus' feet and pleaded with him to come to his house because his only daughter (aged about 12), was dying. Jesus followed him, was almost crushed by crowds.
The bleeding woman	Matthew 9:20–22 A woman who had been bleeding for 12 years touched Jesus' cloak, hoping to be healed. Jesus saw her and said: 'Take courage, daughter, your faith has healed you.' And from that moment the woman was healed.	Mark 5:25–34 A woman who had been bleeding for 12 years, and spent all she had on physicians to no avail, heard about Jesus and touched his cloak, hoping to be healed. Her bleeding stopped immediately and she felt it. Jesus felt power had gone out of him and asked: 'Who touched my clothes?' Disciples: 'You see people crowding against you, so why ask?' Jesus kept looking around to see who did it. The woman fell at his feet and, trembling in fear, told the truth. Jesus: 'Daughter, your faith has healed you. Go in peace and be freed from your suffering.'	Luke 8:43–48 A woman who had been bleeding for 12 years, whom nobody could heal, touched Jesus' cloak. Her bleeding stopped immediately. Jesus: 'Who touched me?' All denied. Peter: 'People crowding and pressing against you.' Jesus: 'Someone touched me, I know power has gone out of me.' Seeing she would be noticed, the woman trembled in fear, fell at his feet, told why she touched him and that she was immediately healed. Jesus: 'Daughter, your faith has healed you. Go in peace.'
Daughter reported dead		Mark 5:35–37 People came from Jairus' house, telling him: 'Your daughter is dead, why bother the teacher anymore?' Jesus heard them and said: 'Don't be afraid, just believe.' Jesus didn't let anyone follow him except Peter, James and John, the brother of James.	Luke 8:49–50 Someone came from Jairus' house, telling him: 'Your daughter is dead. Don't bother the teacher anymore.' Jesus heard him and told Jairus: 'Don't be afraid; just believe, and she will be healed.' When Jesus arrived at Jairus' house, he didn't let anyone go in with him except Peter, James, John and the parents.
Jesus raises daughter	Matthew 9:23–26 Jesus entered synagogue leader's house and saw a noisy, flute-playing crowd. Jesus: 'Go away. The girl is not dead, but asleep.' The crowd laughed at Jesus. They were put outside. Jesus went in, took the girl by the hand, and she got up. News spread throughout that region.	Mark 5:38–43 Jesus entered synagogue leader's house and saw a crying and wailing crowd. Jesus: 'Why all this commotion and wailing? The child is not dead but asleep.' The crowd laughed at Jesus. He put them outside. Jesus took the parents and his 3 disciples in, took the child by the hand and said: 'Talitha koum! (Little girl, I say to you, get up!)' The girl stood up and walked around (she was 12 years old). Jesus strictly ordered people not to tell anyone about this and to give her something to eat.	Luke 8:51–56 All people were wailing and mourning her. Jesus: 'Stop wailing. She is not dead but asleep.' The people laughed at Jesus, knowing she was dead. Jesus took the girl by the hand and said: 'My child, get up!' Her spirit returned and she stood up. Jesus told them to give her something to eat. The parents were astonished, but Jesus ordered them not to tell anyone what happened.

Interpretatie

Betekenis van 12 jaar

The combined stories have been used as an example of intercalation ("sandwich story"), where one incident is inserted within another, linked in this case by the connection between the 12-year ailment and the 12-year-old girl. 12 years also represents the age at which girls come of age in Judaism, and so it appears that Mark and Luke mention the girl's age to emphasise the tragedy of her dying before her father could marry her off, receive a dowry and expect grandchildren to continue his lineage. Mary Ann Getty-Sullivan (2001): 'Thus the father may have faced financial loss as well as social disgrace, in addition to the personal sorrow of his daughter's illness and death.'

Status van vrouwen

Other links established by Getty-Sullivan include the fact that Jesus calls the bleeding woman 'daughter' while he's on the way to Jairus' daughter; the apparent inferior status of both females as the girl's father represents her (and she is not given her own name, but rather the 'daughter of'), and the woman dares not face Jesus directly to ask for healing, but secretly approaches him from behind to touch his clothes; and the fact that both the woman and girl are rendered ritually unclean by their afflictions, and yet Jesus miraculously heals them by touching them.

According to Barbara E. Reid (1996), it is significant that Luke adds that it is the father's only daughter, and that the Raising of the son of the widow of Nain narrative (only told in Luke's gospel, 7:11–17) mirrors it exactly by stating that he was the mother's only son. Seeing that the genders are reversed here, but nevertheless treated in the same way, Reid concluded that daughters and sons were treated as equals by Luke's Jesus, in contrast to that society's culture, which valued sons far above daughters.

Rol van geloof

John Donahue and Daniel Harrington state that this episode shows that "faith, especially as embodied by the bleeding woman, can exist in seemingly hopeless situations". Michael Keene states that there is a link between Jairus and the woman: "The link between them is faith since both Jairus and the bleeding woman showed great faith in Jesus". John Walvoord and Roy Zuck state that: "What appeared to be a disastrous delay in the healing of the woman actually assured the restoration of Jairus' daughter. It was providentially ordered to test and strengthen Jairus' faith." Johann Lange also states that: "This delay would serve both to try and to strengthen the faith of Jairus."

Beschrijving van de opwekking

William Robertson Nicoll (1897) suggested that the instruction to feed the girl is placed "in a more prominent position" in Luke than in Mark "to show that as she had been really dead, she was now really alive and well; needing food and able to take it". Frédéric Louis Godet remarks "on the calmness with which Jesus gave the order after such a stupendous event": "As simply as a physician feels the pulse of a patient He regulates her diet for the day". Getty-Sullivan (2001) pointed out that, rather than Mark/Luke's verb ἀνίστημι ("to stand up, to get up"), Matthew used the verb ἐγείρω ("to (a)rise") that is commonly connected to the resurrection of Jesus, suggesting that Matthew wanted to cast Jesus' miraculous revival of Jairus' daughter as a foreshadowing of what would later happen to Jesus himself.

Zie ook

• Jezus (historisch)
• Jezus (traditioneel-christelijk)
• Openbaar optreden van Jezus
• Gelijkenissen van Jezus

Bronnen, noten en/of referenties

• Dit artikel of een eerdere versie ervan is een (gedeeltelijke) vertaling van het artikel Raising of Jairus' daughter op de Engelstalige Wikipedia, dat onder de licentie Creative Commons Naamsvermelding/Gelijk delen valt. Zie de bewerkingsgeschiedenis aldaar.

Gebruikte literatuur

• Donahue, John R., Daniel J. Harrington (2005). The Gospel of Mark. ISBN 0-8146-5965-9.
• Edwards, James R. (1989). Markan Sandwiches. The Significance of Interpolations in Markan Narratives. Novum Testamentum 31 (3) (JSTOR). ISSN: 0048-1009. DOI: 10.2307/1560460.
• Godet, Frédéric (1889). A commentary on the Gospel of St. Luke. T. & T. Clark, Edinburgh.
• Keene, Michael (2002). St Mark's Gospel and the Christian faith. ISBN 0-7487-6775-4.
• Lange, Johann Peter (1960). A commentary on the Holy Scriptures. Zondervan.
• Shepherd, Tom (1995). The Narrative Function of Markan Intercalation. New Testament Studies 41 (4): 522–540 (Cambridge University Press (CUP)). ISSN: 0028-6885. DOI: 10.1017/s0028688500021688.
• Walvoord, John F., Roy B. Zuck (1983). The Bible Knowledge Commentary. ISBN 0-88207-812-7.

Noten

Referenties

Mediabestanden

Zie de categorie Raising of Jairus' daughter van Wikimedia Commons voor mediabestanden over dit onderwerp.

Categorie:Nieuwe Testament Categorie:Wonder van Jezus