KJV: And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:
YLT: and lo, a woman having an issue of blood twelve years, having come to him behind, did touch the fringe of his garments,
Darby: And behold, a woman, who had had a bloody flux for twelve years, came behind and touched the hem of his garment;
ASV: And behold, a woman, who had an issue of blood twelve years, came behind him, and touched the border of his garment:
ἰδοὺ | behold |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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γυνὴ | a woman |
Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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αἱμορροοῦσα | having had a flux of blood |
Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: αἱμορροέω Sense: to suffer from a flow of blood, to have a discharge of blood, to lose blood. |
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δώδεκα | twelve |
Parse: Adjective, Accusative Neuter Plural Root: δώδεκα Sense: twelve. |
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ἔτη | years |
Parse: Noun, Accusative Neuter Plural Root: ἔτος Sense: year. |
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προσελθοῦσα | having come up |
Parse: Verb, Aorist Participle Active, Nominative Feminine Singular Root: προσέρχομαι Sense: to come to, approach. |
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ὄπισθεν | behind [Him] |
Parse: Adverb Root: ὄπισθεν Sense: from behind, on the back, behind, after. |
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ἥψατο | touched |
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἅπτω Sense: to fasten one’s self to, adhere to, cling to. |
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κρασπέδου | fringe |
Parse: Noun, Genitive Neuter Singular Root: κράσπεδον Sense: the extremity or prominent part of a thing, edge, skirt, margin. |
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τοῦ | of the |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ἱματίου | garment |
Parse: Noun, Genitive Neuter Singular Root: ἱμάτιον Sense: a garment (of any sort). |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for Matthew 9:20
The hem or fringe of a garment, a tassel or tuft hanging from the edge of the outer garment according to Numbers 15:38. It was made of twisted wool. Jesus wore the dress of other people with these fringes at the four corners of the outer garment. The Jews actually counted the words Jehovah One from the numbers of the twisted white threads, a refinement that Jesus had no concern for. This poor woman had an element of superstition in her faith as many people have, but Jesus honours her faith and cures her. [source]
Rev., border. The fringe worn on the border of the outer garment, according to the command in Numbers 15:38. Dr. Edersheim (“Life and Times of Jesus”) says that, according to tradition, each of the white fringes was to consist of eight threads, one of them wound round the others; first seven times, with a double knot; then eight times with a double knot; then eleven times with a double knot; and, lastly, thirteen times. The Hebrew characters representing these numbers formed the words Jehovah One. [source]
Reverse Greek Commentary Search for Matthew 9:20
Phylacteries, called by the Rabbis tephillinprayer-fillets, were worn on the left arm, toward the heart, and on the forehead. They were capsules containing on parchment these four passages of Scripture: Exodus 13:1-10; Exodus 13:11-16; Deuteronomy 6:4-9; Deuteronomy 11:13-21. That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these slips was to be tied up with well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the Rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a Sabbath. They profanely imagined that God wore the tephillinThe Greek word transcribed phylacteries in our versions is from φυλάσσω , to watch or guard. It means originally a guarded post, afort; then, generally, a safeguard or preservative, and therefore an amulet. Sir J. Cheke renders guards. They were treated as such by the Rabbis. It is said, for instance, that the courtiers of a certain king, intending to kill a Rabbi, were deterred by seeing that the straps of his phylacteries shone like bands of fire. It was also said that they prevented all hostile demons from injuring any Israelite. See on Matthew 9:20, for borders. [source]
A rich plain four miles long and two broad. The first visit of Jesus apparently with the usual excitement at the cures. People were eager to touch the hem of Christ‘s mantle like the woman in Matthew 9:20. Jesus honoured their superstitious faith and “as many as touched were made whole” (οσοι ηπσαντο διεσωτεσαν hosoi hēpsanto diesōthesan), completely (δι di̇) healed. [source]
In Matthew 9:20 we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to Numbers 15:38. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see note on Numbers 9:20). They made a virtue of the size of the fringes also. “Such things were useful as reminders; they were fatal when they were regarded as charms” (Plummer). [source]
An adjective from πυλακτηρ πυλασσω phulaktēr τεπιλλιν phulassō (to guard). So a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore μεγαλυνουσιν τα κρασπεδα tephillin or prayer-fillets, small leather cases with four strips of parchment on which were written the words of Exodus 13:1-10, Exodus 13:11-16; Deuteronomy 6:4-9; Deuteronomy 11:13-21. They took literally the words about “a sign unto thy hand,” “a memorial between thine eyes,” and “frontlets.” “That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf‘s tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the tephillin ” (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These tephillin “are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer” (McNeile). “The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience” (Bruce). Hence they made them “broad.” The superstitious would wear them as mere charms to ward off evil.Enlarge the borders (megalunousin ta kraspeda). In Matthew 9:20 we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to Numbers 15:38. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see note on Numbers 9:20). They made a virtue of the size of the fringes also. “Such things were useful as reminders; they were fatal when they were regarded as charms” (Plummer). [source]
See on Matthew 9:20. [source]
She was timid and shy from her disease and did not wish to attract attention. So she crept up in the crowd and touched the hem or border of his garment (κρασπεδον kraspedon) according to Matthew 9:20 and Luke 8:44. [source]
See on Matthew 9:20. [source]
Probably the tassel of the overgarment. Of the four corners two were in front and two behind. See note on Matthew 9:20. [source]
Supply οδους hodous (ways), into the broad ways. On beds and couches (επι κλιναριων και κραβαττων epi klinariōn kai krabattōn). Little beds (κλιναρια klinaria diminutive of κλινη klinē) and camp beds or pallets (See note on Mark 2:4, Mark 2:9, Mark 2:11). As Peter came by Genitive absolute with present middle participle. At the least his shadow might overshadow (καν η σκια επισκιασει kan hē skia episkiasei). Future active indicative with ινα hina (common with οπως hopōs in ancient Greek) and καν kan (crasis for και εαν kai ean =even if), even if only the shadow. The word for shadow (σκια skia like our “sky”) is repeated in the verb and preserved in our “overshadow.” There was, of course, no virtue or power in Peter‘s shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Matthew 9:20; Mark 6:56; John 9:5) and the use of Paul‘s handkerchief (Acts 19:12). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition. [source]
Genitive absolute with present middle participle. At the least his shadow might overshadow (καν η σκια επισκιασει kan hē skia episkiasei). Future active indicative with ινα hina (common with οπως hopōs in ancient Greek) and καν kan (crasis for και εαν kai ean =even if), even if only the shadow. The word for shadow (σκια skia like our “sky”) is repeated in the verb and preserved in our “overshadow.” There was, of course, no virtue or power in Peter‘s shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Matthew 9:20; Mark 6:56; John 9:5) and the use of Paul‘s handkerchief (Acts 19:12). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition. [source]