2) The young rabbinic movement after the war
- One of the main functions of the scene of the healing of Jairus‘ daughter seems to be a foreshadowing of Mark's Jerusalem-section. Therefore I think it would be a mistake to put weight on only the symbolic interpretation. Regardless, the best choice seems to be to interpret the little daughter as a stand-in for the young rabbinic movement (against all apparent impossibilities - and all “παιδία” (paidia - little children) in GMark as young Jewish and/or Christian movements that emerged in the second half of the first century).
It is clear that the Rabbis and Mark have irreconcilable differences. For example - it seems that Mark accuses the Pharisees (and Rabbis) that they make common cause with the Herodians (a view that is shared by some modern historians). But without ignoring all contradictions
(2.1) Mark’s main principle of inclusion
(2.2) also overcomes this dichotomy.
2.1) Note that the issue of the story is not the „raising“, but the discussions around it.
- Mark presents Jairus as leader of the many people who surrounded Jesus
5:21 And when Jesus had crossed again in the boat to the other side, a great crowd was gathered (συνήχθη – synēchthē, form of: συνάγω - sunagó) to him, and he was beside the sea. 22 Then came one of the rulers of the synagogue (ἀρχισυναγώγων - archisynagōgōn), Jairus by name, and seeing him, he fell at his feet 23 and implored him earnestly, saying, “My little daughter is at the point of death. Come and lay your hands on her, so that she may be saved and live.” 24 And he went with him. And a great crowd followed him and thronged about him.
- A slapstick: They call him a teacher, but interrupt him while he is talking to the daughter of Sion. They claim that his help is not needed and Jesus ignored their word.
5:35 While he was still speaking, there came from the ruler’s house some who said, “Your daughter is dead. Why trouble the Teacher any further?” 36 But overhearing what they said, Jesus said to the ruler of the synagogue, “Do not fear, only believe.”
(a lesson for the school boys in resurrection: 37 And he allowed no one to follow him except Peter and James and John the brother of James.)
- They are professional whiners, but begin to laugh so unprofessional. They are exorcised by Jesus.
38 They came to the house of the ruler of the synagogue, and Jesus saw a commotion, people weeping and wailing loudly. 39 And when he had entered, he said to them, “Why are you making a commotion and weeping? The little child (παιδίον) is not dead but sleeping.” 40 And they laughed at him. But he put them all outside and took the father of the little child (παιδίου) and mother and those who were with him and went in where the child was.
- Jesus raised the little girl and told them to give her to eat (probably the bread of the covenant)
41 Taking the little child (παιδίου) by the hand he said to her, “Talitha cum,” which means, “Little girl, I say to you, arise.” 42 And immediately the little girl got up and began walking she indeed (γὰρ) was twelve years of age, and they were immediately overcome with amazement. 43 And he strictly charged them that no one should know this, and told them to give her something to eat.
2.2) No exclusion for this little child in Mark 10:13-16
It helps to understand one of the reasons why the disciples rebuked those who bring the little children to Jesus.
10:13 And they were bringing little children (παιδία) to him that he might touch them, and the disciples rebuked them. 14 But when Jesus saw it, he was indignant and said to them, “Let the little children (παιδία) come to me; do not hinder them, for to such belongs the kingdom of God. 15 Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” 16 And he took them in his arms and blessed them, laying his hands on them.
During his escape Yohanan ben Zakkai might have enjoyed this story.