JAIRUS
JAIRUS
A ruler of the synagogue at Capernaum, memorable for his faith in Christ. His deceased daughter, twelve years of age, was restored to life and health by the Savior, Mar 5:33 ; Luk 8:41 .
Fuente: American Tract Society Bible Dictionary
Jairus
(, SEE JAIR ), an otherwise unknown ruler of the synagogue at Capernaum, whose only daughter Jesus restored to life (Mar 5:22; Luk 8:41; comp. Mat 9:18). A.D. 27. Some have wrongly inferred from our Savior’s words, The maid is not dead(, but sleepeth (Hautenberg, in the Hannov. Beitrg. z. Nutz. u. Vergng. 1761, p. 88; Olshausen, Comment. 1, 321), that the girl was only in a swoon (see Neander, Lebene Jesu, p. 347).
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Jairus (2)
() also occurs in the Apocrypha (Esther 11:2) as a Graecized form of the name of JARI SEE JAIR (q.v.), the father of Mordecai (Est 2:5).
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Jairus
a ruler of the synagogue at Capernaum, whose only daughter Jesus restored to life (Mark 5:22; Luke 8:41). Entering into the chamber of death, accompanied by Peter and James and John and the father and mother of the maiden, he went forward to the bed whereon the corpse lay, and said, Talitha cumi, i.e., “Maid, arise,” and immediately the spirit of the maiden came to her again, and she arose straightway; and “at once to strengthen that life which had come back to her, and to prove that she was indeed no ghost, but had returned to the realities of a mortal existence, he commanded to give her something to eat” (Mark 5:43).
Fuente: Easton’s Bible Dictionary
Jairus
“Jair.” Ruler of a synagogue in a town near the lake of Gall lee, probably Capernaum. Jesus raised her to life immediately after death (Mat 9:18; Mar 5:22; Luk 8:41). The recurrence of the name in the same region, after the lapse of ages, is an undesigned coincidence, a mark of the truth of the sacred narrative.
Fuente: Fausset’s Bible Dictionary
Jairus
JAIRUS.1. The name occurs in Mar 5:22 and in the Lukan parallel (Luk 8:41), but not in Mt. (Mat 9:18). Such variants as , , (as Cod. ) are also to be met with in the MSS [Note: SS Manuscripts.] . It cannot be positively identified with the Heb. name (as in Jdg 10:3, = prob. Jahweh enlightens), the LXX Septuagint equivalent of which is variously , , by simple transcription. In favour of regarding as the Grecized form of the Heb. name is the fact that this form occurs in LXX Septuagint in Est 2:5 for , the father of Mordecai (Cod. A, by a curious slip, has ), as also in the Apocrypha (Est 11:2), where the Authorized and Revised Versions has Jairus as the name of the same person. In any case, however, analogy permits the adoption of Jair as the English equivalent of ; and were the name in familiar vogue, like such names as Paul, this would naturally be its form. The Authorized Version Jairus follows the Vulgate (Wyclif, Jayrus). Note the Revised Version NT 1881, OT 1885 Jarus, fixing it as a trisyllable; and cf. other modes of transcription, as e.g. Jaeirus (Twentieth Cent. NT, ed. 1904).
Cheyne (Ency. Bibl. ii. s.v.) regards the name as unauthentic, the spontaneous invention of a pious and poetic imagination. He rejects its identification with OT , and yet he does not hesitate to explain it by reference to , simply because the meaning of the latter term, as he gives it (he will awaken), suits his theory of a fanciful creation to fit the drift of the story. This is quite arbitrary and precarious. (Note, the name occurs in 1Ch 20:5 as the Ke; Authorized and Revised Versions Jair).
2. Jairus is described in Mk. as (Mar 5:22) and similarly afterwards as . Lk.s (Luk 8:41) is perhaps simply explanatory of this term which he himself uses later (Luk 8:49). Mt. has alone (Mat 9:18); but there is no need to suppose that this is intended to represent Jairus as a member of the Sanhedrin, or in any other capacity than that indicated in the other Gospels. The brevity and conciseness of the form in which Mt. gives the story probably explain this loose use of . Wyclifs prince here is due to the Vulgate princeps, and elsewhere he invariably uses prince of the synagoge as = . The Vulgate , however, uses archisynagogus in the Markan passage, whilst in Luk 8:49 it has principem synagogae, perhaps through the influence of the phrase in Luk 8:41. The Gr. term exactly = the Heb. title , and the office held by Jairus had well-defined functions. Pre-eminently the ruler (al. president or leader) was the director of public worship. Schrer holds that generally there was but one archisynagogus for each synagogue (HJP [Note: JP History of the Jewish People.] ii. ii. 65). The expression used in Mar 5:22 quite agrees with this, as it describes the class to which Jairus belonged (one of the synagogue-rulers or synagogue-presidents) rather than a particular body of rulers of which he was a member. The locality of the synagogue in which he held office is not definitely indicated. See artt. Ruler and Synagogue.
3. In the triple narrative in which Jairus figures, Mar 5:21-43 = Mat 9:18-26 = Luk 8:40-56, the condensed form of Mt.s account is most noticeable. In addition to the omission of the rulers name and the loose use of (see above), there is no mention of the servant who met our Lord and Jairus on the way with the news that the child was dead (Mar 5:35 = Luk 8:49). In harmony with this, whilst Mk. says she was in extremis ( ), and Lk. that she was dying (), when her father came to Jesus, Mt. represents her as already dead ( ). Perhaps, as a matter of structure, the prefatory link in Mat 9:18 may be compared with the phrase in Mar 5:35 (= Luk 8:49) , with a bearing on this point.
Cheyne thinks the Mt. form of the story the most original, and explains the representation in Mk. on this point as due to the feeling of a later time that no one would have had a sufficiently bold faith to ask Jesus to restore one who was already dead. So far as that goes, however, the Markan account is parallel with the situation in the story of Lazarus (John 11); and we have no other instance in the Gospels besides this in Mt. of a request that one dead should be restored to life. Compression still best accounts for the form in Matthew. The account of the actual restoration to life is also given with the greatest brevity.
The effort to explain this incident as a case of restoration from trance is not quite successful. Mk.s narrative would admit of such an interpretation, but Lk.s definite phrases in vv. 53, 55 distinctly fix the sense otherwise. In the primitive tradition the daughter of Jairus was believed to have been brought back from death to life. The story as a whole is full of grace and beauty, and belongs to the earliest stratum of the Gospel tradition (Cheyne, Ency. Bibl. ut supra).
J. S. Clemens.
Fuente: A Dictionary Of Christ And The Gospels
Jairus
JAIRUS (= Jair).This Greek form of the name is used in the Apocrypha (Ad. Est 11:2) for Mordecais father Jair (Est 2:5); and (1Es 5:31) for the head of a family of Temple servants. In NT it is the name of the ruler of the synagogue whose daughter Jesus raised from the dead (Mar 5:22, Luk 8:41). In || Mt. (Mat 9:18) he is not named. The story of this raising comes from the Petrine tradition.
A. J. Maclean.
Fuente: Hastings’ Dictionary of the Bible
Jairus (1)
jai-rus, ja-rus (, Iaeiros; 1 Esdras 5:31; Additions to Esther 11:2). See AIRUS; JAIR.
Fuente: International Standard Bible Encyclopedia
Jairus (2)
jai-rus, ja-rus (, Iaeiros): A ruler in a synagogue near Capernaum whose only daughter, aged about 12 years, was raised from the dead by Jesus (Mat 9:18-26; Mk 5:22-43; Lk 8:41-56). The accounts of the miracle are substantially the same, but vary in detail. According to Mark and Luke the arrival of Jairus in Capernaum fell immediately after the return of Jesus from Gadara, but according to Matthew the sequence of events was that Jesus had returned to Capernaum, had called Matthew, had joined the feast of the publicans, and had just finished His discourse on fasting when Jairus came to Him. Matthew and Mark both testify to the great faith of Jairus, who besought of Jesus that He should but lay His hand upon the maid and she should live. According to Matthew she was already dead when Jairus came to Capernaum; according to the others she was on the point of death; but all agree as to her death before the arrival of Jesus and His followers at her abode. Matthew implies that Jesus alone was present at the actual raising; Mark and Luke state that Peter, James, John and the parents were also there. The healing of the woman with the issue of blood by Jesus on the way is given by all.
Fuente: International Standard Bible Encyclopedia
Jairus
Jairus, a ruler of the synagogue at Capernaum, whose daughter Jesus restored to life (Mar 5:22; Luk 8:41).
Fuente: Popular Cyclopedia Biblical Literature
Jairus
[Jai’rus]
Ruler of a synagogue in Galilee, whose daughter the Lord restored to life. Mar 5:22; Luk 8:41.
Fuente: Concise Bible Dictionary
Jairus
A ruler of the synagogue in Capernaum
Mat 9:18
Daughter of, restored to life
Mat 9:18; Mat 9:23-26; Mar 5:22-43; Luk 8:41-56
Fuente: Nave’s Topical Bible
Jairus
Jairus (ja-‘rus), whom God enlightens. 1. A ruler of a synagogue in some town near the western shore of the Sea of Galilee. Mat 9:18; Mar 5:22; Luk 8:41. (a.d. 28.) 2. Same as Jair. 3. Esth. 11:2.
Fuente: People’s Dictionary of the Bible
Jairus
Ja’irus. (whom God enlightens).
1. A ruler of a synagogue, probably in some town, near the western shore of the Sea of Galilee. Mat 9:18; Mar 5:22; Luk 8:41. (A.D. 28).
2. Est 11:2. See Jair, 3.
Fuente: Smith’s Bible Dictionary
JAIRUS
ruler of a synagogue, whose child Christ raised to life
Mat 9:18; Mar 5:22