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Matthew 9:18-26
New English Translation

Restoration and Healing

18 As he was saying these things, a leader[a] came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.” 19 Jesus and his disciples got up and followed him. 20 But[b] a woman who had been suffering from a hemorrhage[c] for twelve years came up behind him and touched the edge[d] of his cloak.[e] 21 For she kept saying to herself,[f] “If only I touch his cloak, I will be healed.”[g] 22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.”[h] And the woman was healed[i] from that hour. 23 When Jesus entered the leader’s house and saw the flute players[j] and the disorderly crowd, 24 he said, “Go away, for the girl is not dead but asleep!” And they began making fun of him.[k] 25 But when the crowd had been forced outside,[l] he went in and gently took her by the hand, and the girl got up. 26 And the news of this spread throughout that region.[m]

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Footnotes

  1. Matthew 9:18 tn Matthew’s account does not qualify this individual as “a leader of the synagogue” as do the parallel accounts in Mark 5:22 and Luke 8:41, both of which also give the individual’s name as Jairus. The traditional translation of the Greek term ἄρχων (archōn) as “ruler” could in this unqualified context in Matthew suggest a political or other form of ruler, so here the translation “leader” is preferred (see BDAG 140 s.v. ἄρχων 2.a).
  2. Matthew 9:20 tn Grk “And behold a woman.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  3. Matthew 9:20 sn The woman was most likely suffering from a chronic vaginal or uterine hemorrhage which would have made her ritually unclean. The same Greek term is used in the LXX only once, at Lev 15:33, and there it refers to menstruation (J. Nolland, The Gospel of Matthew [NIGTC], 395).
  4. Matthew 9:20 sn The edge of his cloak could simply refer to the edge or hem, but the same term kraspedon is used in Matt 23:5 to refer to the tassels on the four corners of a Jewish man’s garment, and it probably means the same here (J. Nolland, The Gospel of Matthew [NIGTC], 396). The tassel on the corner of the garment symbolized obedience to the law (cf. Num 15:37-41; Deut 22:12). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
  5. Matthew 9:20 tn Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
  6. Matthew 9:21 tn The imperfect verb is here taken iteratively (“kept saying”), for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.
  7. Matthew 9:21 tn Grk “saved.”sn In this pericope the author uses a term for being healed (Grk “saved”) that, while referring to the woman’s physical healing, would have spiritual significance to his readers. It may be a double entendre (cf. the parallel in Mark 5:28 which uses the same term), since elsewhere the evangelist uses verbs that simply mean “heal”: If only the readers would “touch” Jesus, they too would be “saved.”
  8. Matthew 9:22 tn Or “has delivered you”; Grk “has saved you.” sn The phrase has made you well should not be understood as an expression for full salvation in the original setting; it refers only to the woman’s healing. However, as the note on the previous verse points out, it is possible the evangelist did intend something of a double entendre by the use of the term, suggesting to his readers that for them, faith in Jesus would lead to salvation in the full theological sense.
  9. Matthew 9:22 tn Grk “saved.”
  10. Matthew 9:23 sn Hired flute players were a standard feature at Jewish funerals in the first century. According to the Mishnah (m. Ketubot 4:4) the husband was responsible to provide flute players for his wife’s funeral: “Even the poorest man in Israel should not hire fewer than two flutes and one professional wailing woman.”
  11. Matthew 9:24 tn Grk “They were laughing at him.” The imperfect verb has been understood ingressively (“began making fun”).
  12. Matthew 9:25 tn Or “had been expelled.” The typical “had been put outside” is slightly understated in the context; given the raucous nature of the crowd in v. 23, forceful activity was probably required in order to evict them.
  13. Matthew 9:26 tn For the translation of τὴν γῆν ἐκείνην (tēn gēn ekeinēn) as “that region,” see L&N 1.79; BDAG 196 s.v. γῆ 3.
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Luke 8:40-56
New English Translation

Restoration and Healing

40 Now when Jesus returned,[a] the crowd welcomed him, because they were all waiting for him. 41 Then[b] a man named Jairus, who was a leader[c] of the synagogue,[d] came up. Falling[e] at Jesus’ feet, he pleaded[f] with him to come to his house, 42 because he had an only daughter, about twelve years old, and she was dying.[g]

As Jesus was on his way, the crowds pressed[h] around him. 43 Now[i] a woman was there who had been suffering from a hemorrhage[j] for twelve years[k] but could not be healed by anyone. 44 She[l] came up behind Jesus[m] and touched the edge[n] of his cloak,[o] and at once the bleeding[p] stopped. 45 Then[q] Jesus asked,[r] “Who was it who touched me?” When they all denied it, Peter[s] said, “Master, the crowds are surrounding you and pressing[t] against you!” 46 But Jesus said, “Someone touched me, for I know that power has gone out[u] from me.” 47 When[v] the woman saw that she could not escape notice,[w] she came trembling and fell down before him. In[x] the presence of all the people, she explained why[y] she had touched him and how she had been immediately healed. 48 Then[z] he said to her, “Daughter, your faith has made you well.[aa] Go in peace.”

49 While he was still speaking, someone from the synagogue leader’s[ab] house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 50 But when Jesus heard this, he told[ac] him, “Do not be afraid; just believe, and she will be healed.”[ad] 51 Now when he came to the house, Jesus[ae] did not let anyone go in with him except Peter, John,[af] and James, and the child’s father and mother. 52 Now they were all[ag] wailing and mourning[ah] for her, but he said, “Stop your weeping; she is not dead but asleep!” 53 And they began making fun[ai] of him, because they knew[aj] that she was dead.[ak] 54 But Jesus[al] gently took her by the hand and said,[am] “Child, get up.” 55 Her[an] spirit returned,[ao] and she got up immediately. Then[ap] he told them to give her something to eat. 56 Her[aq] parents were astonished, but he ordered them to tell no one[ar] what had happened.

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Footnotes

  1. Luke 8:40 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).
  2. Luke 8:41 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  3. Luke 8:41 tn Jairus is described as ἄρχων τῆς συναγωγῆς (archōn tēs sunagōgēs), the main elder at the synagogue who was in charge of organizing the services.
  4. Luke 8:41 sn See the note on synagogues in 4:15.
  5. Luke 8:41 tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
  6. Luke 8:41 tn This verb is an imperfect tense, commonly used by Luke for vividness.
  7. Luke 8:42 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
  8. Luke 8:42 sn Pressed is a very emphatic term—the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
  9. Luke 8:43 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  10. Luke 8:43 tn Grk “a flow of blood.”sn This most likely refers to a chronic vaginal or uterine hemorrhage which would have rendered the woman ritually unclean. In addition to being a source of continuing embarrassment, the condition would have excluded the woman from social contact and religious activities. Contemporary remedies included wine mixed with rubber, alum, and crocuses (D. Bock, Luke [BECNT], 1:793).
  11. Luke 8:43 tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] ƒ1,13 33 [1424] M [lat syc,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain significant witnesses do not have the phrase (e.g., P75 B [D] 0279 sys sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA28 includes the words in brackets, indicating doubt as to their authenticity.
  12. Luke 8:44 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  13. Luke 8:44 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  14. Luke 8:44 sn The edge of his cloak may simply refer to the edge or hem of the garment, but it could refer to the kraspedon, the tassel on the four corners of the garment, two in front and two behind, that served to remind the wearer of God’s commands (Num 15:37-41; Deut 22:12; D. L. Bock, Luke [BECNT], 1:794). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
  15. Luke 8:44 tn Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
  16. Luke 8:44 tn Grk “the flow of her blood.”sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
  17. Luke 8:45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  18. Luke 8:45 tn Grk “said.”
  19. Luke 8:45 tc Most mss, especially the later ones (א A C*,3 D L W Θ Ξ Ψ ƒ1,13 33 M latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several significant witnesses omit this phrase (P75 B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.
  20. Luke 8:45 sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”
  21. Luke 8:46 tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.
  22. Luke 8:47 tn Here δέ (de) has not been translated.
  23. Luke 8:47 tn Or “could not remain unnoticed” (see L&N 28.83).
  24. Luke 8:47 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
  25. Luke 8:47 tn Grk “told for what reason.”
  26. Luke 8:48 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  27. Luke 8:48 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
  28. Luke 8:49 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).
  29. Luke 8:50 tn Grk “answered.”
  30. Luke 8:50 tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.
  31. Luke 8:51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  32. Luke 8:51 tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  33. Luke 8:52 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
  34. Luke 8:52 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
  35. Luke 8:53 tn This imperfect verb has been translated as an ingressive imperfect.
  36. Luke 8:53 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
  37. Luke 8:53 tn Or “had died.”
  38. Luke 8:54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  39. Luke 8:54 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
  40. Luke 8:55 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  41. Luke 8:55 sn In other words, she came back to life; see Acts 20:10.
  42. Luke 8:55 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  43. Luke 8:56 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  44. Luke 8:56 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
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