Cheyne (Ency. Bill. ii. s.v.) regards the name as unauthentic, ' the spontaneous invention of a pious and poetic imagination.' He rejects its identification with OT Tn;, and yet he does not hesitate to explain it by reference to Tj;;, 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 "I'y occurs in 1 Ch 205 as the K'rC ; EV ' Jair ').
2. Jairus is described in Mk. as efs ruv apxtcvf- aydiyuf (5"') and similarly afterwards as apxi(rvi/d-
yuyos. Lk.'s cSpx"" rqi (nij'a7w7^s (8^') is perhaps simply explanatory of this term which he himself uses later (v.'"). Mt. has dpx^f alone (9'*); 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
• Robinson (in 1838) gives the depth as 105 feet ; Anderson (in 1866) and Conder (in 1875) measured 75 feet. Evidently d6bris from the surface accumulated nather quickly.
846
JAMES
JAMES
form in which Mt. gives the story plain this loose use of ipx^v. Wyclif's 'prince' here is due to the Vulg. jjrinceps, and elsewhere he invariably uses 'jirince of the synagoge' as=d/)xi- awayoiyos. The Vulg., however, uses archisyna- qogus in the Markan passage, whilst in Lk 8*' it has principem si/nagogw, perhaps through the influence of the phrase in v.'". The Gr. term exactly = the Heb. title nciiin r^ii-i, and the office held by Jairus had well-defined functions. Pre- eminently the 'ruler' («/. 'president' or 'leader') was the director of public worship. Schiirer holds that generally there was ' but one archisynagogus for each synagogue' [HJP 11. ii. 65). The expres- sion used in Mk 5^^ 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, Mk 521-"= Mt 9'8-=6 = Lk S^"*', the condensed form of Mt.'s account is most noticeable. In addition to the omission of the ruler's name and the loose use of ipx^v (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 (Mk 5^ = Lk 8**). In harmony with this, whilst Mk. says she was in extremis (iirxdrus ?xf')> and Lk. that she 'was dying' (awi$vri(TKev), when her father came to Jesus, Mt. represents her as already dead (&/yri. (TiKdniaev). Perhaps, as a matter of struc- ture, the prefatory link in Mt 9'^ may be com- pared with the phrase in Mk 5^^ ( = Lk 8^') Iti. avroO XaXoOyTos, with a bearing on this point.
Cheyne thinks the Mt. form of the story the most original, and explains the representation in Mil. on this point as due to the feeling of a later time that no one would have had a suffi- ciently 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 (Jail); and we have no other instance in the Gospels besides this in Mt. of a request that one dead should be restored to life. Compres- sion still best accounts for the form in JIatthcw. The account of the actual restoration to life is also given with the greatest
The efibrt to explain this incident as a case of restoration from trance is not quite successful. Mk.'s narrative would admit of such an interpreta- tion, but Lk.'s definite phrases in vv.°'- '' 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, Enct/. Bibl. ut supra).
J. S. Clemens.
JAMES (Heb. ivr., Gr. 'la/cci^, 'Ici^^os. The English name James is analogous to the Portuguese Xayme and Gael. Hamish). — The name does not occur in the OT except in the case of the patriarch, but had become common in NT times, and is borne by several persons mentioned in the Gospels. Pass- ing orer the father of Joseph the husband of the Virgin Mary, according to St. Matthew's genealogy (Mt 1'" where the form is 'Iokw/S), we liave — 1. James the father (AV 'brother') of Judas, Lk 6'° ('not Iscariot,' Jn 14", the Thadda-us of Mt. and Mk.). The AV translation is derived from the Latin of Beza, and is due to a confusion of this Judas with a quite diflerent person, Judas (Jude) the 'brother of James' (Jude^ Mt 13==). The older English versions have either 'Judas of James' (Wyclif =Vulg. ludam lacobi) or 'Judas James' sonne' (Tindale, etc.). Further, St. Luke's practice is to insert a.o(\<p6s when he means 'brother' (Lk 3' 6", Ac 12=). Nothing more is known of this James.
2. James the brother of John (Mt 10-, Mk 3", Lk 6", Ac 1"), elder * son of Zebedee, a well-to- do t Galilaean fisherman, most probably a native of Capernaum. The call of James to Apostlesliip is related in Mt 4»i- =2, Mk l'^- -" and (perhaps) Lk 5'o.t Tlie two sons of Zebedee appear to have been part- ners (Koivavol, /le'roxoi) with Peter in the fishing industrj-. Their mother's name was Salome, who was probably a sister of the Virgin Mary (see art. Salome). The two brothers received from our Lord the name Boanerges ('sons of thunder'), perhaps because of their impetuous zeal for their JSIaster's honour, shown by incidents like the wish to call down fire to consume certain Samaritans