The Fallible Study Bible

The Fallible · Synthetic · Study Bible

Matthew9:18–26

The Healing Touch of Jesus

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Matthew 9:18–26 — The Healing Touch of Jesus. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

18

While Jesus was saying these things, a synagogue leader came and knelt before Him. “My daughter has just died,” he said. “But come and place Your hand on her, and she will live.”

Berean Standard Bible · CC0

Greek — tap a word ↓

autou lalountos autois Tauta idou heis archōn elthōn prosekynei autō mou Hē thygatēr arti eteleutēsen legōn hoti alla elthōn epithes sou tēn cheira ep’ autēn kai zēsetai

Word by word27 · parsed
αὐτοῦautouWhileG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
λαλοῦντοςlalountos[Jesus] was sayingG2980
√ λαλέω — to talk, iVerbPresent Participle ActiveGenitive Masculine Singular
αὐτοῖςautoisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
ΤαῦταTautathese thingsG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Plural
ἰδοὺidouG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
idou: lo, behold A frozen aorist imperative used as a pointer. BSB drops it; Greek uses it to snap the camera from the table talk to the door.
εἷςheisaG1520
√ εἷς — oneAdjectiveNominative Masculine Singular
ἄρχωνarchōnsynagogue leaderG758
√ ἄρχων — a first (in rank or power)NounNominative Masculine Singular
archōn: a first in rank or power Matthew gives only the generic title. Ellicott, Barnes, Gill, Cambridge and Pulpit all supply from Mark and Luke that this is Jairus, ruler of a synagogue. Pulpit weighs the terms carefully: archōn alone would suggest head of the board of elders, but Mark's archisynagōgos “compels us to regard him as that elder who was appointed to care specially for the public worship.” The office matters: the institution that will later cast out confessors of Jesus here kneels to Him.
ἐλθὼνelthōncameG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Participle ActiveNominative Masculine Singular
προσεκύνειprosekynei[and] kneltG4352
√ προσκυνέω — to fawn or crouch to, iVerbImperfect Indicative Active3rd Person Singular
proskyneō: to prostrate oneself, to do homage The imperfect holds him on the ground through the whole speech. Poole is careful to call it “a civil worship, or respect”; Henry reads it higher, that “those who would receive mercy from Christ, must honour him.” ⚙ Matthew does not adjudicate; he simply lets the ruler of the synagogue lie at the feet of the Rabbi from Nazareth.
αὐτῷautōbefore HimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
ἩHēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
θυγάτηρthygatērdaughterG2364
√ θυγάτηρ — a female child, or (by Hebraism) descendant (or inhabitant)NounNominative Feminine Singular
ἄρτιartivvvG737
√ ἄρτι — just nowAdverb
arti: just now One small adverb carries the unit's whole harmonisation problem, and the tradition knows it. Poole reports the ancient lexical observation that arti does not always signify a time past but sometimes a time near at hand, which would let Matthew's father say what Mark's and Luke's father says, that the child is at the last gasp. Barnes takes the other road and calls it compression, Matthew reporting at once what a messenger in fact brought later. ⚙ Either way the adverb does to tense what grief does to it: the gap between dying and dead collapses.
ἐτελεύτησενeteleutēsenhas just diedG5053
√ τελευτάω — to finish life (by implication, of G979 (βίος)), iVerbAorist Indicative Active3rd Person Singular
teleutaō: to finish life Not the blunt apothnēskō that Jesus will use in v. 24, but the gentler idiom of coming to an end. ⚙ The father reaches for the softest available word for the hardest available fact, and Jesus will answer him in v. 24 with the hardest verb negated and the softest one affirmed: she did not die, she sleeps.
λέγωνlegōnhe saidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἀλλὰallaButG235
√ ἀλλά — properly, other things, iConjunction
ἐλθὼνelthōncomeG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Participle ActiveNominative Masculine Singular
ἐπίθεςepithes[and] placeG2007
√ ἐπιτίθημι — to impose (in a friendly or hostile sense)VerbAorist Imperative Active2nd Person Singular
epitithēmi: to impose, to lay upon Aorist imperative. Barnes: “It was customary for the Jewish prophets, in conferring favors, to lay their hand on the person benefited.” Pulpit reads the request as asking for more than technique, the laying on of hands being “in sign of personal relation and life-communication.” Poole notes the measure of the faith honestly: “His faith riseth not up to the centurion’s faith,” who needed only a word. Jesus grants the lesser request without correcting it.
σουsouYourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
χεῖράcheirahandG5495
√ χείρ — the hand (literally or figuratively (power)NounAccusative Feminine Singular
ἐπ’ep’onG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
αὐτήνautēnherG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Feminine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ζήσεταιzēsetaishe will liveG2198
√ ζάω — to live (literally or figuratively)VerbFuture Indicative Middle3rd Person Singular
zaō: to live Future middle. The request is not for healing but for life, and the verb is left standing: in v. 25 Matthew does not repeat it, he answers it with ēgerthē, she was raised.
19

So Jesus got up and went with him, along with His disciples.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai ho Iēsous egertheis ēkolouthei autō kai autou hoi mathētai

Word by word10 · parsed
ΚαὶKaiSoG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἐγερθεὶςegertheisgot upG1453
√ ἐγείρω — to waken (transitively or intransitively), iVerbAorist Participle PassiveNominative Masculine Singular
egeirō: to waken, to raise (Aorist Passive Participle) ⚙ Matthew's frame. The verb that lifts Jesus from Matthew's table in v. 19 is the verb that lifts the child from her bed in v. 25, both in the passive. Whatever else the narrative says, it says that the raising of the girl is of a piece with the rising of the One who came for her.
ἠκολούθειēkolouthei[and] went withG190
√ ἀκολουθέω — properly, to be in the same way with, iVerbImperfect Indicative Active3rd Person Singular
akoloutheō: to follow, to be in the same way with Imperfect, durative. Strong's gives the root sense as “to be in the same way with,” which is exactly the picture: one road, one direction, held for four verses.
αὐτῷautōhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
καὶkaialong withG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
μαθηταὶmathētaidisciplesG3101
√ μαθητής — a learner, iNounNominative Masculine Plural
mathētēs: a learner Named, per Gill and Poole, as the required witnesses.
20

Suddenly a woman who had suffered from bleeding for twelve years came up behind Him and touched the fringe of His cloak.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai idou gynē haimorroousa dōdeka etē proselthousa opisthen hēpsato tou kraspedou tou autou himatiou

Word by word14 · parsed
ΚαὶKaiSuddenlyG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰδοὺidouG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
γυνὴgynēa womanG1135
√ γυνή — a womanNounNominative Feminine Singular
αἱμορροοῦσαhaimorroousawho had suffered from bleedingG131
√ αἱμοῤῥέω — to flow blood, iVerbPresent Participle ActiveNominative Feminine Singular
haimorroeō: to flow with blood A present participle, and the only occurrence of the verb in the canon. ⚙ Twelve years of uncleanness under Leviticus 15:25, which made everything and everyone she touched unclean. She is the one person in the crowd for whom touching is not a neutral act, and touching is exactly what she does.
δώδεκαdōdeka[for] twelveG1427
√ δώδεκα — two and ten, iAdjectiveAccusative Neuter Plural
ἔτηetēyearsG2094
√ ἔτος — a yearNounAccusative Neuter Plural
etos: a year Twelve of them. Ellicott and Pulpit both notice that the number is the girl's age: one life begun the year the other life began to bleed away.
προσελθοῦσαproselthousacame upG4334
√ προσέρχομαι — to approach, iVerbAorist Participle ActiveNominative Feminine Singular
ὄπισθενopisthenbehind [Him]G3693
√ ὄπισθεν — from G3700 (ὀπτάνομαι)) with enclitic of sourceAdverb
opisthen: from behind Rare (seven verses). Approach from behind is how one approaches when one believes the front is closed.
ἥψατοhēpsato[and] touchedG680
√ ἅπτομαι — properly, to attach oneself to, iVerbAorist Indicative Middle3rd Person Singular
haptomai: to attach oneself to, to fasten to Aorist middle. Under the purity law the current runs one way: the unclean thing contaminates what it touches. ⚙ Here the current reverses, and nothing in the Greek marks the reversal as unusual. Gill states the principle plainly, that “such was the power and holiness of Christ, that as he could not be defiled by any such means, so hereby, at once, this woman's impurity was also removed.”
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
κρασπέδουkraspedoufringeG2899
√ κράσπεδον — a margin, iNounGenitive Neuter Singular
kraspedon: a margin, a fringe, a tassel The commanded zizith (Numbers 15:38; Deuteronomy 22:12), which Matthew 23:5 says the Pharisees wore ostentatiously wide. ⚙ The same tassel is the display of the scribes and the handhold of the unclean woman. Gill draws one further conclusion the text supports: “we learn from hence, that Christ complied with the rites of the ceremonial law in apparel, as well as in other things.”
τοῦtouofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
ἱματίουhimatioucloakG2440
√ ἱμάτιον — a dress (inner or outer)NounGenitive Neuter Singular
21

She said to herself, “If only I touch His cloak, I will be healed.”

Berean Standard Bible · CC0

Greek — tap a word ↓

gar elegen en heautē Ean monon hapsōmai autou tou himatiou sōthēsomai

Word by word11 · parsed
γὰρgarG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ἔλεγενelegenShe saidG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Singular
legō: to lay forth, to say (Imperfect) Strong's root sense is to lay forth, and Matthew lays her reasoning forth where no one in the crowd could hear it. The imperfect makes it a rehearsal rather than a decision: Cambridge renders it “she kept saying over and over to herself.” ⚙ It is the only interior monologue given to a petitioner in this chapter, and what it contains is a plan, a minimum, and a defective theory of how power works. Matthew reports it without correcting it, and then lets Jesus correct it in v. 22 by refusing to let the cure stay anonymous.
ἐνentoG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἑαυτῇheautēherselfG1438
√ ἑαυτοῦ — him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etcReflexive PronounDative Feminine 3rd Person Singular
ἘὰνEanIfG1437
√ ἐάν — a conditional particleConjunction
μόνονmonononlyG3440
√ μόνον — merelyAdverb
monon: merely The hinge of her faith and of its defect together. She believes the power is real and believes it is impersonal, that the least contact will draw it off without His knowing.
ἅψωμαιhapsōmaiI touchG680
√ ἅπτομαι — properly, to attach oneself to, iVerbAorist Subjunctive Middle1st Person Singular
haptomai: to fasten oneself to (Aorist Subjunctive Middle) The same verb as v. 20 and v. 22's implied act, held here in the subjunctive of her plan before it becomes the indicative of her deed.
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
ἱματίουhimatioucloakG2440
√ ἱμάτιον — a dress (inner or outer)NounGenitive Neuter Singular
σωθήσομαιsōthēsomaiI will be healedG4982
√ σώζω — to save, iVerbFuture Indicative Passive1st Person Singular
sōzō: to save, to make whole ⚙ Matthew uses this one verb three times in three verses: her plan (future passive, v. 21), Jesus' verdict (perfect active, v. 22), the narrator's report (aorist passive, v. 22). The English splits it into “healed” and “healed” and loses the chord. Ellicott: “Her faith had saved her, in the higher as well as in the lower sense.” ⚙ We would put it more cautiously than Ellicott: the word can bear that weight here, and the paragraph's own repetition invites it, but Matthew does not say it outright.
22

Jesus turned and saw her. “Take courage, daughter,” He said, “your faith has healed you.” And the woman was healed from that very hour.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Ho Iēsous strapheis kai idōn autēn Tharsei thygater eipen sou hē pistis sesōken se kai hē gynē esōthē apo tēs ekeinēs hōras

Word by word23 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
στραφεὶςstrapheisturnedG4762
√ στρέφω — to twist, iVerbAorist Participle PassiveNominative Masculine Singular
strephō: to twist, to turn about Aorist passive participle. ⚙ The one movement in the paragraph that was not toward Jairus' house. He is on an errand for a dying child and He turns around for a woman who tried not to be seen.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰδὼνidōnsawG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Singular
αὐτὴνautēnherG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Feminine 3rd Person Singular
ΘάρσειTharseiTake courageG2293
√ θαρσέω — to have courageVerbPresent Imperative Active2nd Person Singular
tharseō: to have courage Present imperative, and Matthew's own addition: Pulpit observes that “St Matthew alone, as there, expands its purpose by prefixing θάρσει.” The word is spoken to someone who has already been healed, which tells you what He thought she still lacked.
θύγατερthygaterdaughterG2364
√ θυγάτηρ — a female child, or (by Hebraism) descendant (or inhabitant)NounVocative Feminine Singular
thygatēr: daughter Vocative, and the only place in Matthew where Jesus addresses a woman so. ⚙ The unclean woman is given the word the ruler used for his own child, spoken on the road to that child's deathbed. Whatever the law had made of her, the address restores her to a household.
εἶπενeipenHe saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
σουsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
πίστιςpistisfaithG4102
√ πίστις — persuasion, iNounNominative Feminine Singular
pistis: persuasion, faith Nominative subject of the perfect verb: her faith is what did it, grammatically. Barnes refuses to let the grammar become a doctrine of self-salvation: the power was Christ's, “but that power would not have been exerted but in connection with faith … faith is the instrument, and not the power, that saves.” Cambridge adds the negative: “thy faith hath saved thee, and not the external act of touching my garment.”
σέσωκένsesōkenhas healedG4982
√ σώζω — to save, iVerbPerfect Indicative Active3rd Person Singular
sōzō: to save (Perfect Active) The perfect tense is the pastoral point. Not “you were cured back there,” but “you have been saved and you remain so.” She had come for an event; she is given a standing.
σεseyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ἡhētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
γυνὴgynēwomanG1135
√ γυνή — a womanNounNominative Feminine Singular
ἐσώθηesōthēwas healedG4982
√ σώζω — to save, iVerbAorist Indicative Passive3rd Person Singular
sōzō: to save (Aorist Passive) The narrator's confirmation, in the passive, with no agent named. ⚙ The grammar quietly declines to credit the garment.
ἀπὸapofromG575
√ ἀπό — "off," iPreposition
τῆςtēsthatG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
ἐκείνηςekeinēsveryG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounGenitive Feminine Singular
ὥραςhōrashourG5610
√ ὥρα — an "hour" (literally or figuratively)NounGenitive Feminine Singular
hōra: an hour “From that hour” dates the cure to the touch, not to the word. ⚙ Which is the exact point Poole presses: she was healed before she was found out, and then made to be found out, so that the cure would be known to come from His grace rather than from a mechanism in His clothes.
23

When Jesus entered the house of the synagogue leader, He saw the flute players and the noisy crowd.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai ho Iēsous elthōn eis tēn oikian tou archontos kai idōn tous aulētas kai ton thoryboumenon ochlon

Word by word17 · parsed
ΚαὶKaiWhenG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἐλθὼνelthōnenteredG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Participle ActiveNominative Masculine Singular
εἰςeis. . .G1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
οἰκίανoikianhouseG3614
√ οἰκία — properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively)NounAccusative Feminine Singular
τοῦtouof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἄρχοντοςarchontossynagogue leaderG758
√ ἄρχων — a first (in rank or power)NounGenitive Masculine Singular
archōn: a first in rank or power The second and last use of the title. ⚙ Matthew keeps the man an office rather than a name, which is part of why the scene reads as public: this is the house of the institution's local head, and the institution's mourning industry is in it.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰδὼνidōnHe sawG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Singular
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
αὐλητὰςaulētasflute playersG834
√ αὐλητής — a flute-playerNounAccusative Masculine Plural
aulētēs: a flute-player Mentioned by Matthew alone; Cambridge and Pulpit both note it. Gill cites the Mishnaic rule that even the poorest man in Israel owed his dead wife “not less than two pipes, and one mourning woman,” and infers that a ruler's daughter would have had more. The detail dates the scene: Jewish funeral preparation followed within hours, so the machinery of burial is already running.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
θορυβούμενονthoryboumenonnoisyG2350
√ θορυβέω — to be in tumult, iVerbPresent Participle Middle or PassiveAccusative Masculine Singular
thorybeō: to be in tumult A present participle, the tumult in progress. ⚙ Everything in this room is ordered, paid for and correct. The Law had a liturgy for death, and it is being performed properly. What Jesus objects to is not the grief but the finality the liturgy assumes.
ὄχλονochloncrowdG3793
√ ὄχλος — a throng (as borne along)NounAccusative Masculine Singular
24

“Go away,” He told them. “The girl is not dead, but asleep.” And they laughed at Him.

Berean Standard Bible · CC0

Greek — tap a word ↓

Anachōreite elegen gar to korasion ou apethanen alla katheudei kai kategelōn autou

Word by word12 · parsed
ἈναχωρεῖτεAnachōreiteGo awayG402
√ ἀναχωρέω — to retireVerbPresent Imperative Active2nd Person Plural
anachōreō: to retire, to withdraw Present plural imperative. ⚙ Not an eviction of mourners from a house of mourning but a dismissal of a service that is about to be unnecessary. Pulpit compares Acts 9:40, where Peter likewise puts the weepers out before raising Tabitha.
ἔλεγενelegenHe told themG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Singular
γὰρgarG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
τὸtoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
κοράσιονkorasiongirlG2877
√ κοράσιον — a (little) girlNounNominative Neuter Singular
korasion: a little girl A diminutive, and neuter. Gill notes the Jewish canon that a female under twelve complete is called “a little one” and past twelve “a young woman,” which puts this child exactly on the boundary the word marks.
οὐouis not deadG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἀπέθανενapethanen. . .G599
√ ἀποθνήσκω — to die off (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
apothnēskō: to die off The hard verb, and the only time it is used of her. ⚙ Jesus does not soften the fact by choosing a soft word, as the father did in v. 18 with teleutaō; He takes the hard word and negates it, which is a much larger claim.
ἀλλὰallabutG235
√ ἀλλά — properly, other things, iConjunction
καθεύδειkatheudeiasleepG2518
√ καθεύδω — to lie down to rest, iVerbPresent Indicative Active3rd Person Singular
katheudō: to lie down to rest, to sleep The unit's genuine interpretive crux, and the commentators split. Cambridge argues from the vocabulary that the statement may be literal, since katheudō is not the usual metaphor. Pulpit replies that a literal reading contradicts the messenger, the narrative, and Luke's “knowing that she was dead.” Poole lists four possible senses and declines to choose between them. Benson's is the reading most of the tradition holds and the one we follow: she was really dead, and the word states how long that would last.
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
κατεγέλωνkategelōnthey laughed atG2606
√ καταγελάω — to laugh down, iVerbImperfect Indicative Active3rd Person Plural
katagelaō: to laugh down Imperfect, and a rare verb (three verses, all this scene). Luke adds that they laughed “knowing that she was dead,” which makes their derision expert rather than ignorant. Pulpit passes on Bengel's suggestion that they also stood to lose their fee.
αὐτοῦautouHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
25

After the crowd had been put outside, Jesus went in and took the girl by the hand, and she got up.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Hote ho ochlos exeblēthē eiselthōn ekratēsen autēs tēs cheiros kai to korasion ēgerthē

Word by word14 · parsed
δὲdeAfterG1161
√ δέ — but, and, etcConjunction
ὍτεHote. . .G3753
√ ὅτε — at which (thing) too, iAdverb
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ὄχλοςochloscrowdG3793
√ ὄχλος — a throng (as borne along)NounNominative Masculine Singular
ἐξεβλήθηexeblēthēhad been put outsideG1544
√ ἐκβάλλω — to eject (literally or figuratively)VerbAorist Indicative Passive3rd Person Singular
ekballō: to eject, to cast out Aorist passive, and a strong verb. Gill gives two reasons for the expulsion: that Jesus did not court publicity, and that those who had mocked “were unworthy to be admitted spectators.” Pulpit adds a third, that their hired sorrow “would disturb the reverential feelings essential to the performance of such a miracle.”
εἰσελθὼνeiselthōn[Jesus] went inG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Participle ActiveNominative Masculine Singular
ἐκράτησενekratēsen[and] tookG2902
√ κρατέω — to use strength, iVerbAorist Indicative Active3rd Person Singular
krateō: to use strength, to take hold of ⚙ The third touch of the unit and the only one Jesus initiates. The woman fastened herself to His fringe; the father asked for a hand laid on; here Christ takes hold of a dead hand, which under Numbers 19:16 is the one act in the room that should have defiled Him. Gill faces it directly and says it did not.
αὐτῆςautēs[the girl]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Feminine 3rd Person Singular
τῆςtēsby theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
χειρὸςcheiroshandG5495
√ χείρ — the hand (literally or figuratively (power)NounGenitive Feminine Singular
cheir: the hand, and so power The same noun the father named in v. 18. Strong's records the figurative extension to power, which is the whole of what the father was asking for.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
κοράσιονkorasion[she]G2877
√ κοράσιον — a (little) girlNounNominative Neuter Singular
ἠγέρθηēgerthēgot upG1453
√ ἐγείρω — to waken (transitively or intransitively), iVerbAorist Indicative Passive3rd Person Singular
egeirō: to waken, to raise (Aorist Passive) Matthew omits Mark's Talitha cumi entirely and reports only the outcome, in the passive. Pulpit suggests “his ἠγέρθη is, perhaps, a reminiscence of the command ἔγειρε.” ⚙ It is the ordinary New Testament verb for resurrection, and Matthew has used it once already in this errand, of Jesus Himself in v. 19.
26

And the news about this spread throughout that region.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai hē phēmē hautē exēlthen eis holēn ekeinēn tēn gēn

Word by word10 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ἡhētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
φήμηphēmēnewsG5345
√ φήμη — a saying, iNounNominative Feminine Singular
phēmē: a saying, a report One of only two occurrences in the New Testament; the other is Luke 4:14, at the opening of the Galilean ministry. ⚙ Matthew ends his chapter of miracles with the noun Luke uses to begin the ministry.
αὕτηhautēabout thisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Feminine Singular
ἐξῆλθενexēlthenspreadG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
exerchomai: to issue, to go out Aorist. Gill explains why the charge to secrecy could not hold: too many people had seen the body, and “when these saw her alive, walk about, eat and drink, and converse with them, they must be persuaded of the miracle.” Benson adds the evidential point, that the evangelists' habit of “openly and frequently appealing to the notoriety of the facts” is itself part of the claim.
εἰςeisthroughoutG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ὅληνholēn. . .G3650
√ ὅλος — "whole" or "all", iAdjectiveAccusative Feminine Singular
ἐκείνηνekeinēnthatG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounAccusative Feminine Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
γῆνgēnregionG1093
√ γῆ — soilNounAccusative Feminine Singular
gē: soil, land Not a province but a countryside. See Poole and Pulpit on which countryside.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The word that will not wait — 9:18-9:19

Matthew joins the scene with a genitive absolute, αὐτοῦ λαλοῦντος: the interruption arrives mid-sentence. Ellicott concedes the seam honestly, that Mark and Luke “represent what is told as following close upon our Lord’s return to the western side of the lake,” and Pulpit goes further, judging that the words “while he spake these things unto them” are “probably … not in their original connexion.” Maclaren reads the placement, wherever it came from, as the point: Jesus is at Matthew's feast defending His presence among sinners when the father breaks in, and “the call of sorrow always reaches Christ’s ear.” The father's Greek is a father's Greek: the softest available verb for death (teleutaō, to finish life), the adverb arti that Poole says “doth not always signify a time past,” and then a request too concrete to be elegant, lay the hand on her. Poole measures it against the centurion and finds it short: “His faith riseth not up to the centurion’s faith.” Gill notices what Jesus does not do with the shortfall, that “he did not upbraid him,” and does not correct the method either. Then the imperfect ἠκολούθει, and the Teacher is following the synagogue official down the road.

ii. The touch from behind — 9:20-9:22

⚙ The unit's architecture is a sandwich, and the filling is the interpretation of the bread. Ellicott sees the seam: “the period of her sufferings coincided with the age of the ruler’s daughter,” so that “his sorrow was sudden after twelve years of joyful hope; hers had brought with it, through twelve long years, the sickness of hope deferred.” Barnes supplies the legal fact that makes her approach a trespass, that under Leviticus 15:25 the disease “was by the Jews reckoned unclean, and the woman was therefore unwilling to make personal application to Jesus, or even to touch his person.” She takes the κράσπεδον, which Ellicott, Barnes, Gill and Pulpit agree is the commanded tassel of Numbers 15:38, the most legally observant thread on Him and the part hanging lowest and furthest back. Her theology is bad and her aim is perfect. Ellicott: “She believed, as the leper did, in the power to heal, but did not trust the love.” Poole says she “wonderfully erred, and Christ afterward let her know it, though he pardoned her mistake.” And then the sentence that decides the matter, with sōzō sounding three times in two verses: Cambridge insists on the full rendering, “thy faith hath saved thee, and not the external act of touching my garment,” and Barnes guards the same sentence from the opposite error, that “faith is the instrument, and not the power, that saves.”

iii. Flutes, and the laughter of professionals — 9:23-9:24

Matthew alone records the αὐλητάς. Benson explains the custom: “musical instruments were used by the Jews, as well as the heathens, in their lamentations for the dead.” Gill, citing the Mishnaic requirement that even the poorest man in Israel provide not less than two pipes and one wailing woman, corrects the sentimental reading: these instruments were used “not to remove the melancholy of surviving friends … but, on the contrary, to excite it.” Cambridge points back to 2 Chronicles 35:25 and the singing men and women who lamented Josiah. Into that paid noise Jesus speaks one word, Ἀναχωρεῖτε, withdraw, and one claim, she is not dead but sleeping, and the room laughs. The laughing verb, katagelaō, means to laugh down. ⚙ Note who laughs: not sceptics reasoning from nature but experts reasoning from their trade. Pulpit passes on Bengel's suggestion that they were afraid of losing the payment for their work. The commentators divide here, and the division is worth keeping open. Cambridge presses a literal reading: the words “are reported without variation by the three Synoptists,” and katheudei “does not bear the metaphorical force of κοιμᾶσθαι.” Pulpit answers that a literal trance-reading “is to contradict the words of the messenger … and Luke's addition to it, ‘knowing that she was dead.’” Benson holds the middle that most of the tradition holds: the phrase was used “with singular propriety to insinuate that, notwithstanding the maid was really dead, she should not long continue so.”

iv. The hand, and the report that would not stay put — 9:25-9:26

The crowd is ἐξεβλήθη, thrown out, the verb used elsewhere of casting out demons; Pulpit says why, that “till they were cast out he would not enter.” Then ἐκράτησεν, from krateō, “to use strength”: He took hold of her hand with power. Gill weighs the legal risk and dismisses it: “though the touch of a dead body, according to the law, Numbers 19:16 was defiling; yet this did not defile him, any more than his touching the leper, or the profluvious woman's touching his clothes.” Benson hears the gentleness in the grip, “as if he had been going to awake her out of sleep.” Matthew omits the Aramaic Talitha cumi that Mark preserves, and Pulpit suggests his ἠγέρθη “is, perhaps, a reminiscence of the command ἔγειρε.” Henry draws the pastoral line: “Dead souls are not raised to spiritual life, unless Christ take them by the hand.” Then the strangest small sentence in the unit. Pulpit: “Of no one miracle is this elsewhere affirmed.” He had charged them to tell no one, and Gill says why that was never going to hold: “when these saw her alive, walk about, eat and drink, and converse with them, they must be persuaded of the miracle, and relate it wherever they came.” Poole thinks the secrecy was geographical and political, the fame spreading in Galilee, “at some distance from Jerusalem, which was the great seat of his enemies.”

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ This is the tool's own fallible reading, offered to be tested. The paragraph is built on one law and one reversal. Under Leviticus 15 and Numbers 19 uncleanness is contagious and holiness is not: the flow of blood defiles what it touches, and a corpse defiles the hand that takes it. Matthew sets both cases side by side, twelve years of one and twelve years of the other, and in both the contagion runs backwards. Nothing in the Greek marks this as remarkable. There is no purification rite, no rebuke, no interval of uncleanness. He is touched by the unclean woman and remains clean; He touches the dead child and she is raised. Gill saw it and said it: His holiness could not be defiled, and “hereby, at once, this woman's impurity was also removed.”

⚙ Two further things we think the text says and would not press beyond saying. First, that faith here is honoured without being flattered. Her theory was superstitious, Poole and Ellicott both say so, and it was answered anyway, which means that what was accepted was the reaching, not the accuracy. Christ then turned and corrected the theory, publicly, because a cure she could have carried off in secret would have taught her the wrong thing about the One who gave it. Second, that the word Jesus chose for death in v. 24 is not a denial of the fact. Benson's reading holds: she was really dead, and the word sleeps tells you the duration, not the diagnosis. What the mourners could not hear was that a man was in the room for whom death has a length. Cambridge presses a more literal reading of the sleep; we think Pulpit answers it decisively from Luke's “knowing that she was dead,” but we record that the dispute is real and that our preference is a preference.

⚙ The pullquote set below is our own sentence, not a verse of Scripture and not a quotation from any commentator.

Her hand found the hem and the power found her; His hand found the child and death turned out to have a length.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

“And the report of Him went out”: the rare noun φήμη verbal / quotation: confirmed

The noun φήμη (phēmē, G5345) occurs in only two verses in the New Testament: here, and Luke 4:14, where the report of Jesus goes out through all the surrounding region after the wilderness temptation. The Verifier records the shared lexeme along with exerchomai (G1831) and holos (G3650), so the construction as well as the noun is shared. Pulpit notes what makes the sentence odd in Matthew: “Of no one miracle is this elsewhere affirmed.” ⚙ The link is lexical and real; the reading we draw from it, that Matthew is deliberately closing this cycle of miracles with the formula Luke uses to open the Galilean ministry, is our own and should be weighed as such.

Luke 4:14

basis: Verifier: shared Greek lexeme G5345 φήμη, which occurs in only 2 verses in the NT (this one and Luke 4:14), together with G1831 ἐξέρχομαι and G3650 ὅλος. A rare shared word, not a quotation of one text by the other; both are Greek, so the lexeme comparison is valid.

The tassel grasped and the tassel enlarged verbal / quotation: confirmed

κράσπεδον (kraspedon, G2899) appears in only five verses. Two of them report crowds doing what this woman did, Matthew 14:36 and Mark 6:56, where the sick beg to touch the fringe of His cloak and all who touch are made whole, each paired by the Verifier with himation (G2440) and haptomai (G680) as well. One of them is Matthew 23:5, where the Pharisees enlarge their tassels to be seen. Cambridge sends the reader straight to Matthew 14:36 from here. ⚙ Matthew has the same six inches of cloth function twice in his Gospel: as the badge of a piety that wants to be looked at, and as the handhold of a woman who wanted not to be.

Matthew 14:36 · Mark 6:56 · Matthew 23:5

basis: Verifier: shared Greek lexeme G2899 κράσπεδον (in 5 vv), with G2440 ἱμάτιον (58 vv) and G680 ἅπτομαι (33 vv) shared at Matthew 14:36 and Mark 6:56. A rare shared lexeme within one Gospel and its Markan parallel; no text quotes another.

The fringe was a command before it was a handhold structural / thematic: confirmed

Ellicott, Barnes, Gill and Pulpit independently identify the kraspedon with the zizith commanded at Numbers 15:38 and Deuteronomy 22:12, the tassel at the four corners of the outer garment, originally with a thread of blue. Pulpit quotes Schurer on the detail; Gill notes that Onkelos uses the cognate term at both places. Ellicott adds that “later tradition defined the very number of the threads or tassels of the fringe, so that they might represent the 613 precepts of the Law.” ⚙ So the woman, barred by the Law in Leviticus 15 from ordinary contact, lays hold of the one thing on Him that the Law itself put there.

Numbers 15:38 · Deuteronomy 22:12

basis: Cross-Testament (Greek to Hebrew), so no shared Strong's number is possible and no verbal tier is available. The recorded basis is referential and lexicographic, not lexical: Ellicott, Barnes, Gill and Pulpit all identify κράσπεδον here as the zizith commanded in these two verses, and Gill notes Onkelos renders the Hebrew with the cognate of κράσπεδον.

Twelve years under Leviticus 15 typological

Barnes (Leviticus 15:25), Ellicott (Leviticus 15:26) and Pulpit (Leviticus 15:25) all locate the woman's shame in the purity law rather than in her symptoms: a discharge outside her period made her, and whatever she touched or sat on, unclean for the duration and seven days after. That is why she comes from behind, why Mark says she came “fearing and trembling,” and why Pulpit asks the reader to “consider how a Pharisee might have treated one ceremonially so unclean.” ⚙ We read the passage as running that statute backwards, and we mark the reading as a reading: Matthew states the touch and the cure and draws no conclusion at all about the law.

Leviticus 15:25 · Numbers 19:16

basis: Cross-Testament (Greek to Hebrew): no shared Strong's lexeme is possible, so this is not tiered verbal. The link is figural and is the widely-held reading of the tradition. The Levitical basis for the woman is explicitly named by Barnes, Ellicott and Pulpit; Numbers 19:16 (corpse defilement) is named by Gill on v. 25. The inversion of contagion is our own inference from their premises.

The verb that occurs only when they laugh at Him verbal / quotation: confirmed

καταγελάω (katagelaō, G2606) means to laugh down, and appears in only three verses in the New Testament: this one and its two parallels, Mark 5:40 and Luke 8:53. The Verifier pairs it with ekballō (G1544) at Mark 5:40 and with apothnēskō (G599) at Luke 8:53. ⚙ So far as the vocabulary goes, the New Testament has exactly one scene of derision hard enough to need this word, and it is this room. Luke adds the reason, “knowing that she was dead,” which Pulpit uses to settle the meaning of the sleep. Henry draws the practical rule: “Scorners who laugh at what they do not understand, are not proper witnesses of the wonderful works of Christ.”

Mark 5:40 · Luke 8:53

basis: Verifier: shared Greek lexeme G2606 καταγελάω, in only 3 verses in the NT, all three being this scene; plus G1544 ἐκβάλλω at Mark 5:40 and G599 ἀποθνήσκω at Luke 8:53. Synoptic parallel, not a quotation; all Greek, so the lexeme comparison holds.

Two girls called κοράσιον structural / thematic: confirmed

The diminutive κοράσιον (korasion, G2877, seven verses) is used twice here, of Jairus' daughter, and again at Mark 5:41-42 in the parallel. The Verifier also returns Matthew 14:11 and Mark 6:28, where the word names the other girl in Matthew's Gospel: Herodias' daughter, who carries the Baptist's head to her mother on a platter. ⚙ We offer the juxtaposition as a structural observation, not as an argument Matthew makes: the two girls his Greek calls by the same diminutive stand at opposite poles of his narrative, one receiving a life from a hand, the other carrying a death on a dish. We claim only the shared word and the contrast it makes visible.

Mark 5:41 · Matthew 14:11 · Mark 6:28

basis: Verifier: shared Greek lexeme G2877 κοράσιον (in 7 vv), with G5495 χείρ (168 vv) and G1453 ἐγείρω (138 vv) also shared at Mark 5:41. Tiered structural rather than verbal because the Matthew 14 / Mark 6 link is a shared vocabulary item inside one author's usage, carrying no quotation and no claim that either text cites the other.

The flute-players heard no more structural / thematic: confirmed

αὐλητής (aulētēs, G834, a flute-player) occurs in only two verses in the New Testament: here, at the child's wake, and Revelation 18:22, where the sound of flute-players is heard no more at all in fallen Babylon. Gill and Benson both document that the pipes at a Jewish funeral were professional and obligatory, hired “to stir up lamentation and mourning.” ⚙ The lexical link is the Verifier's; the reading, that Matthew's scene shows in one house what Revelation shows over a city, the mourning-music put out of business, is ours and is offered to be tested.

Revelation 18:22

basis: Verifier: shared Greek lexeme G834 αὐλητής, in only 2 verses in the whole NT (this one and Revelation 18:22); both are Greek, so the comparison is valid. We deliberately decline the verbal tier that the rarity would permit: αὐλητής is a common occupational noun whose scarcity reflects how seldom pipers appear in the NT, not a distinctive vocabulary shared between two texts, and neither passage cites the other. The shared motif of funeral music is the honest basis; the reading drawn from it is our own.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The contagion that runs the other way ancient/widely-held

⚙ Two ritual barriers stand in this paragraph, and Christ crosses both from the wrong side. Leviticus 15:25 makes the bleeding woman a source of defilement to whatever she touches; Numbers 19:16 makes the corpse a source of defilement to whoever touches it. Barnes, Ellicott and Pulpit name the first law; Gill names the second. In both cases the expected direction of transfer is reversed, and Matthew records no purification and no rebuke. Gill states the principle: “such was the power and holiness of Christ, that as he could not be defiled by any such means, so hereby, at once, this woman's impurity was also removed,” and again on v. 25 that the touch of the dead “did not defile him, any more than his touching the leper.” This is the tradition's reading, not an innovation, and it points where the tradition points: to One in whom holiness is the stronger contagion.

Leviticus 15:25 · Numbers 19:16 · Matthew 8:3

Death given a duration ancient/widely-held

Jesus does not say the girl is alive. He says she is sleeping, and Benson is right that the word states the length rather than denying the fact: it was used “with singular propriety to insinuate that, notwithstanding the maid was really dead, she should not long continue so.” Barnes gathers the apostolic habit of the same idiom, John 11:11, Acts 7:60, 1 Corinthians 15:6 and 18, 1 Thessalonians 4:13-15, and concludes that “the sacred writers often spoke of the pious dead as sleeping.” Ellicott makes the comparison explicit with Lazarus, that “to Him the death, though real, was yet but as a sleep, for He … had come to awaken her even out of that sleep.” Henry takes it to the end of the matter: if raising one newly dead so increased His fame, “what will be his glory when all that are in their graves shall hear his voice, and come forth.” ⚙ We record that Cambridge dissents, reading katheudei as a literal statement that she was not dead, and that Pulpit answers Cambridge from Luke's “knowing that she was dead.” We follow Benson, Barnes and Pulpit, and we flag that we are choosing.

John 11:11 · 1 Thessalonians 4:13-15 · 1 Corinthians 15:18

ἐγερθεὶς and ἠγέρθη: the errand framed by one verb novel

⚙ Matthew's Greek opens the errand with ἐγερθεὶς (v. 19, aorist passive participle of egeirō, He was raised up from the table) and closes it with ἠγέρθη (v. 25, aorist passive of the same verb, the child was raised). Matthew drops Mark's Aramaic Talitha cumi; Pulpit suggests his ἠγέρθη “is, perhaps, a reminiscence of the command ἔγειρε.” No commentator in this brief draws the frame, and we do not claim Matthew intended it. We record it as an observation about the Greek, and note only this: it is the ordinary New Testament verb for being raised from the dead, here standing in the passive at both ends of the road, first of the One who goes and then of the one He came for.

Matthew 9:19 · Matthew 9:25 · Mark 5:41

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. BSB (CC0) with the Berean interlinear and Strong's numbers; all parses, glosses and lexeme frequencies above come from that apparatus, and the thread bases from the Verifier's computed shared-lexeme output. No textual variants in this unit were flagged to us, and we assert none.

Harmonisation. The largest uncertainty in the unit is not textual but synoptic. Matthew's account is by far the shortest; Ellicott, Barnes, Poole, Cambridge and Pulpit all note that Mark 5:21-43 and Luke 8:40-56 give more, and differ on where it belongs in the sequence. Ellicott prefers Matthew's order on the ground of apostolic authorship; Pulpit judges that “while he spake these things unto them” is probably not in its original connexion. Barnes and Poole explain Matthew's “is even now dead” as compression of a two-stage report. ⚙ We have not adjudicated this. Where we quote details absent from Matthew (Jairus' name, the girl's age, the three disciples, Talitha cumi, the woman's fear and confession), they reach us through the commentators quoting Mark and Luke, and we have tried to say so each time.

Sources. [JFB] supplies no exposition for this passage at all, referring the reader to their notes on Mark 5:21-43, so JFB is cited nowhere in this unit. [Maclaren] and several [Gill], [Benson], [Poole] and [Barnes] entries are capped in our brief; our quotations are drawn from the portions we hold. [Henry] is a single comment covering 9:18-26 and therefore reads the same at every verse.

Flagged as legend. Ellicott relays Eusebius (Church History vii. 13) on bronze statues of the woman at Caesarea Philippi and the apocryphal Gospel of Nicodemus naming her Veronica. We have not built anything on either; both are late traditions about the passage, not evidence from it. Pulpit's arithmetical symbolism for the twelve years (3 x 4) is likewise commentary convention, flagged in place.

Our own claims. Everything marked ⚙ is fallible synthesis: the ἐγείρω frame across vv. 19 and 25, the reading of the two κοράσιον girls, the Revelation 18:22 flute-players, the reversal of ritual contagion as a unifying structure, and the preference for Benson and Pulpit over Cambridge on the sleep. Each is offered to be tested and, where we differ from a named commentator, we have said whom we are differing from.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)