The Meaning of Matthew 9:20 Explained

Matthew 9:20

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:

KJV Reverse Interlinear

And,  behold,  a woman,  which was diseased with an issue of blood  twelve  years,  came  behind  [him], and touched  the hem  of his  garment: 

What does Matthew 9:20 Mean?

Context Summary

Matthew 9:18-26 - Lord Of Life And Death
No grief appeals to Christ in vain. He always arises to follow. Let us as His disciples ever follow where He leads. We are permitted to be His fellow-workers and to help by our sympathy, prayers, and faith.
This poor woman's faith was very imperfect. She believed that there was virtue in His dress, as the ritualist in the emblems of His death. She cared more for her healing than for the healer. She was full of fear and trembling. But her touch was a magnificent evidence of her faith. It might be as slight as featherdown, but it was enough. Not grasping, but lightly touching!
The incident at first fretted Jairus by its delay; but afterward it helped him. Perhaps it was permitted in order to strengthen his faith and thus prepare him to meet the tidings then upon the way to him. He can awake a girl from death as easily as her mother from sleep at morning prime. Let Jesus take the tiny hands of your children in His. Summon them to life and love! [source]

Chapter Summary: Matthew 9

1  Jesus heals a paralytic
9  calls Matthew from the receipt of custom;
10  eats with tax collectors and sinners;
14  defends his disciples for not fasting;
20  cures the sick woman;
23  raises Jairus' daughter from death;
27  gives sight to two blind men;
32  heals a mute man possessed of a demon;
36  and has compassion on the multitude

Greek Commentary for Matthew 9:20

The border of his garment [του κρασπεδου του ιματιου]
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]
Hem [κρασπέδου]
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

Matthew 23:5 Phylacteries - Borders of their garments [φυλακτήρια - κράσπεδα]
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]
Matthew 14:34 Gennesaret [Γεννησαρετ]
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]
Matthew 23:5 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]
Matthew 23:5 Phylacteries [πυλακτηρια]
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]
Mark 6:56 Border []
See on Matthew 9:20. [source]
Mark 5:28 If I touch but his garments [Εαν απσωμαι καν των ιματιων αυτου]
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]
Luke 8:44 Hem []
See on Matthew 9:20. [source]
Luke 8:44 The border of his garment [του κρασπεδου του ιματιου]
Probably the tassel of the overgarment. Of the four corners two were in front and two behind. See note on Matthew 9:20. [source]
Acts 5:15 Into the streets [εις τας πλατειας]
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]
Acts 5:15 As Peter came by [ερχομενου Πετρου]
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]

What do the individual words in Matthew 9:20 mean?

And behold a woman having had a flux of blood twelve years having come up behind [Him] touched the fringe of the garment of Him
Καὶ ἰδοὺ γυνὴ αἱμορροοῦσα δώδεκα ἔτη προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ

ἰδοὺ  behold 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἰδού  
Sense: behold, see, lo.
γυνὴ  a  woman 
Parse: Noun, Nominative Feminine Singular
Root: γυνή  
Sense: a woman of any age, whether a virgin, or married, or a widow.
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.
δώδεκα  twelve 
Parse: Adjective, Accusative Neuter Plural
Root: δώδεκα  
Sense: twelve.
ἔτη  years 
Parse: Noun, Accusative Neuter Plural
Root: ἔτος  
Sense: year.
προσελθοῦσα  having  come  up 
Parse: Verb, Aorist Participle Active, Nominative Feminine Singular
Root: προσέρχομαι  
Sense: to come to, approach.
ὄπισθεν  behind  [Him] 
Parse: Adverb
Root: ὄπισθεν  
Sense: from behind, on the back, behind, after.
ἥψατο  touched 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: ἅπτω  
Sense: to fasten one’s self to, adhere to, cling to.
κρασπέδου  fringe 
Parse: Noun, Genitive Neuter Singular
Root: κράσπεδον  
Sense: the extremity or prominent part of a thing, edge, skirt, margin.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
ἱματίου  garment 
Parse: Noun, Genitive Neuter Singular
Root: ἱμάτιον  
Sense: a garment (of any sort).
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.