Saturday in Easter Week
Click here to join the effort!
Read the Bible
English Standard Version
Matthew 9:18
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
As he was telling them these things, suddenly one of the leaders came and knelt down before him, saying, “My daughter just died, but come and lay your hand on her, and she will live.”
While hee spake these things vnto them, beholde, there came a certaine ruler and worshipped him, saying, My daughter is euen now dead: but come, and lay thy hand vpon her, and she shall liue.
While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
While He was saying these things to them, behold, a synagogue official came and bowed down before Him, and said, "My daughter has just died; but come and lay Your hand on her, and she will become alive again."
While Jesus was saying these things, a leader of the synagogue came to him. He bowed down before Jesus and said, "My daughter has just died. But if you come and lay your hand on her, she will live again."
While He was saying these things to them, a ruler (synagogue official) entered [the house] and kneeled down and worshiped Him, saying, "My daughter has just now died; but come and lay Your hand on her, and she will live."
While hee thus spake vnto them, beholde, there came a certaine ruler, and worshipped him, saying, My daughter is nowe deceased, but come and laie thine hande on her, and shee shall liue.
While He was saying these things to them, a synagogue official came and bowed down before Him, and said, "My daughter has just died; but come and lay Your hand on her, and she will live."
While He was saying these things to them, behold, a synagogue official came and was bowing down before Him, and said, "My daughter has just died; but come and lay Your hand on her, and she will live."
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."
While Jesus was still speaking, an official came and knelt in front of him. The man said, "My daughter has just now died! Please come and place your hand on her. Then she will live again."
While he was talking, an official came in, kneeled down in front of him and said, "My daughter has just died. But if you come and lay your hand on her, she will live."
As he spoke these things to them, behold, a ruler coming in did homage to him, saying, My daughter has by this died; but come and lay thy hand upon her and she shall live.
While Jesus was still talking, a leader of the synagogue came to him. The leader bowed down before him and said, "My daughter has just died. But if you will come and touch her with your hand, she will live again."
While he was speaking these things with them, a leader of the synagogue came near and worshipped him; and he said, My daughter has just died, but come and put your hand on her and she will live.
While Jesus was saying this, a Jewish official came to him, knelt down before him, and said, "My daughter has just died; but come and place your hands on her, and she will live."
As he was saying these things to them, behold, one of the rulers came and knelt down before him, saying, "My daughter has just now died, but come, place your hand on her and she will live!"
As He was speaking these things to them, behold, one ruler coming worshiped before Him, saying, My daughter has just now died; but coming lay Your hand on her, and she will live.
While he spake these things unto them, behold, there came a ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
While he was saying these things to them, there came a ruler and gave him worship, saying, My daughter is even now dead; but come and put your hand on her, and she will come back to life.
While he told these things to them, behold, a ruler came and worshiped him, saying, "My daughter has just died, but come and lay your hand on her, and she will live."
While Jesushe">[fn] was telling them these things, an official came up, fell down before him, and said, "My daughter has just died. But come and lay your hand on her, and she will live."Mark 5:22; Luke 8:41;">[xr]
WHILE he spake these words with them, a certain chief came, drew near, worshipped him, and said, My daughter is now dead; but come, lay thy hand upon her, and she shall live!
And while he was thus discoursing with them a certain ruler came, drew near, worshipped him and said: My daughter is already dead, but come lay thy hand upon her, and she will live.
Whyle he spake these thynges vnto them, beholde, there came a certayne ruler, and worshypped hym, saying: My daughter is euen nowe dead, but come and lay thy hande vpon her, and she shall lyue.
While he spake these things unto them, behold, there came a ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
While he told these things to them, behold, a ruler came and worshiped him, saying, "My daughter has just died, but come and lay your hand on her, and she will live."
While he spake these things to them, behold a certain ruler coming worshiped him, saying, My daughter is even now dying: but come and lay thine hand on her, and she shall live.
While He was thus speaking, a Ruler came up and profoundly bowing said, "My daughter is just dead; but come and put your hand upon her and she will return to life."
Whiles that Jhesus spak thes thingis to hem, lo! a prince cam, and worschipide hym, and seide, Lord, my douyter is now deed; but come thou, and putte thin hond on hir, and she schal lyue.
While he spoke these things to them, look, there came a ruler, and worshiped him, saying, My daughter is even now dead: but come and lay your hand on her, and she shall live.
While he was speaking these things to them, behold, there came a certain ruler, and worshiped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she will live.
As he was saying these things, a ruler came, bowed low before him, and said, "My daughter has just died, but come and lay your hand on her and she will live."
Mark 5:21-43; Luke 8:40-56">[xr] While He spoke these things to them, behold, a ruler came and worshiped Him, saying, "My daughter has just died, but come and lay Your hand on her and she will live."
As Jesus was saying this, the leader of a synagogue came and knelt before him. "My daughter has just died," he said, "but you can bring her back to life again if you just come and lay your hand on her."
While Jesus talked to them, a leader of the people came and got down before Him, and worshiped Him. He said, "My daughter has just died. But come, lay Your hand on her and she will live."
While he was saying these things to them, suddenly a leader of the synagogue came in and knelt before him, saying, "My daughter has just died; but come and lay your hand on her, and she will live."
While, these things, he was speaking unto them, lo! a certainruler, came, and began bowing down to him, saying, - My daughter, just now died! But come, and lay thy hand upon, her, and she shall live.
As he was speaking these things unto them, behold a certain ruler came up, and adored him, saying: Lord, my daughter is even now dead; but come, lay thy hand upon her, and she shall live.
While he was thus speaking to them, behold, a ruler came in and knelt before him, saying, "My daughter has just died; but come and lay your hand on her, and she will live."
Whyls he thus spake vnto the beholde ther came a certayne ruler and worshipped him sayinge: my doghter is euen now deceased but come and lay thy honde on her and she shall live.
While he is speaking these things to them, lo, a ruler having come, was bowing to him, saying that `My daughter just now died, but, having come, lay thy hand upon her, and she shall live.'
Whyle he thus spake vnto them, beholde there came a certayne ruler, and worshipped him, sayinge: My doughter is eue now deceased, but come and lay yi honde on her, and she shall liue.
Whilst he thus entertain'd them, the ruler of the synagogue came and made his address to him, saying, my daughter is upon the point of death: but come and lay thy hand upon her, and she shall live.
As he finished saying this, a local official appeared, bowed politely, and said, "My daughter has just now died. If you come and touch her, she will live." Jesus got up and went with him, his disciples following along.
When Jesus was talking, a man who was in charge of running a church came and got down on his knees in front of him. The man said, "My daughter has just died. But I believe if you come to my house, you can raise her from the dead."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
behold: Mark 5:22-43, Luke 8:41-56
ruler: Luke 8:49, Luke 13:14, Luke 18:18, Acts 13:15
worshipped: Matthew 8:2, Matthew 14:33, Matthew 15:25, Matthew 17:14, Matthew 20:20, Matthew 28:17, Mark 5:22, Luke 17:15, Luke 17:16, Acts 10:25, Acts 10:26
My daughter: Matthew 9:24, Mark 5:23, Luke 7:2, Luke 8:42, Luke 8:49, John 4:47-49
come: Matthew 8:8, Matthew 8:9, 2 Kings 5:11, John 11:21, John 11:22, John 11:25, John 11:32
Reciprocal: Matthew 8:7 - I will Matthew 9:23 - into John 4:46 - whose Acts 28:8 - laid
Cross-References
Then Shem and Japheth took a garment, laid it on both their shoulders, and walked backward and covered the nakedness of their father. Their faces were turned backward, and they did not see their father's nakedness.
he said, "Cursed be Canaan; a servant of servants shall he be to his brothers."
May God enlarge Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant."
These are the generations of the sons of Noah, Shem, Ham, and Japheth. Sons were born to them after the flood.
The sons of Ham: Cush, Egypt, Put, and Canaan.
Noah, Shem, Ham, and Japheth.
Gill's Notes on the Bible
While he spake these things unto them,.... To the Scribes and Pharisees, and to John's disciples, concerning, and in vindication of his, and his disciples, eating and drinking with publicans and sinners, and their not fasting as others did; and while he spake these parables, to expose the folly of self-righteous persons, and justify his own conduct, in calling sinners to repentance,
behold, there came a certain ruler and worshipped him. This man, as both Mark and Luke say, was named Jairus; and was a ruler, not of the sanhedrim, or lesser consistory, but of the synagogue that was at Capernaum; and whom the Jews call, ר×ש ××× ×¡×ª, "the head of the synagogue". Mark says, he was "one of the rulers": not that there were more rulers than one, in one synagogue q: but as in great cities, so it is likely in Capernaum there were more synagogues than one, of which he was one of the rulers: so we read of ר××©× ×× ×¡××ת r, "heads", or "rulers of synagogues". As this is one mistake, so it is another to say, that Dr. Lightfoot speaks of this ruler, as the same with the "minister" of the congregation; when both here, and in the place referred to, he manifestly distinguishes them; as do the Jews: for, by this ruler, as their commentators s say,
"the necessary affairs of the synagogue were determined, as who should dismiss with a prophet, who should divide the "shema", and who should go before the ark.''
Whereas the business of ××× ××× ×ת, "the minister of the synagogue", was to bring in and out the ark, or chest, in which was the book of the law; and particularly, when the high priest read, or pronounced the blessings, "he" took the book, and gave it to "the ruler of the synagogue"; and the ruler of the synagogue gave it to the "sagan", and the "sagan" to the high priest t. The doctor makes indeed
ש××× ×צ××ר, "the messenger of the congregation", to be the same with "the minister of the synagogue", and which is his mistake; for these were two different officers u: the former was the lecturer, or preacher; and the latter, a sort of a sexton to keep the synagogue clean, open and shut the doors, and do other things before mentioned. This Jairus was a man of great power and significance; who in such a very humble manner prostrated himself at the feet of Jesus, and expressed such strong faith in him:
saying, my daughter is even now dead, but come and lay thine hand upon her, and she shall live. Luke says, she was "his only daughter": and Mark calls her his "little daughter": though both he and Luke say, she was about "twelve" years of age, and that with strict propriety, according to the Jewish canons, which w say; that
"a daughter, from the day of her birth until she is twelve years complete, is called ק×× ×, "a little one" and when she is twelve years of age, and one day and upwards, she is called × ×¢×¨×, "a young woman".''
Her case seems to be differently represented; Mark says, she was "at the point of death", or "in the last extremity"; and Luke, that she "lay dying": but Matthew here says, that she was "even now dead", which may be easily reconciled: for not to observe, that αÏÏι signifies "near", and the phrase may be rendered, "she is near dead", or just expiring, the case was this; when Jairus left his house, his daughter was in the agony of death, just ready to give up the ghost; so, that he concluded, by the time he was with Jesus, she had made her exit; as it appears she had, by a messenger, who brought the account of her death, before they could get to the house. The ruler's address to Christ on this occasion, is a very considerable, though not so great an instance of faith as some others; that he, who was a ruler of a synagogue, should apply to Christ, which sort of men were generally most averse to him; that he should fall down and worship him, if not as God, since as yet he might be ignorant of his deity, yet behaved with the profoundest respect to him, as a great man, and a prophet; that he should come to him when his child was past all hope of recovery; yea, when he had reason to believe she was actually dead, as she was; that even then, he should believe in hope against hope; he affirms, that he really believed, that if Christ would but come to his house, and lay his hand upon her, an action often used in grave and serious matters, as in blessing persons, in prayer, and in healing diseases, she would certainly be restored to life again.
q Vid. Rhenfurd. de decem otiosis dissert. 2. c. 7. r T. Bab. Gittin, fol. 60. 1. s Jarchi & Bartenora in Misn. Yoma, c. 7. sect. 1. & Sota, c. 7. sect. 7. t Misn. Sota, c. 7. sect. 7. & Bartenora in ib. u Vid. Rhenfurd, dissert. 1. p. 81, etc. w Maimon. Hilchot lshot, c. 2. sect. 1. & Bartenora in Misn. Nidda, c. 5. sect. 6.
Barnes' Notes on the Bible
The account contained in these verses is also recorded, with some additional circumstances, in Mark 5:22-43, and Luke 8:41-56.
Matthew 9:18
There came a certain ruler - Mark and Luke say that his name was Jairus, and that he was a âruler of the synagogue;â that is, one of the elders to whom was committed the care of the synagogue.
See the notes at Matthew 4:23.
And worshipped him - That is, fell down before him, or expressed his respect for him by a token of profound regard. See the notes at Matthew 2:2.
My daughter is even now dead - Luke says that this was his only daughter, and that she was twelve years of age. Mark and Luke say that she was âat the point of death,â and that information of her actual death was brought to him by one who was sent by the ruler of the synagogue, while Jesus was going. Matthew combined the two facts, and stated the representation which was made to Jesus, without stopping particularly to exhibit the manner in which it was done. In a summary way he says that the ruler communicated the information. Luke and Mark, dwelling more particularly on the circumstances, state at length the way in which it was done; that is, by himself stating, in a hurry, that she was âabout to die,â or âwas dying,â and then in a few moments sending word that âshe was dead.â The Greek word, rendered âis even now dead,â does not of necessity mean, as our translation would express, that she had actually expired, but only that she was âdyingâ or about to die. Compare Genesis 48:21. It is likely that a father, in these circumstances, would use a word as nearly expressing actual death as would be consistent with the fact that she was alive. The passage may be expressed thus: âMy daughter was so sick that she must be by this time dead.â
Come and lay thy hand upon her - It was customary for the Jewish prophets, in conferring favors, to lay their hand on the person benefited. Jesus had probably done so also, and the ruler had probably witnessed the fact.
Matthew 9:20
And, behold, a woman ... - This disease was by the Jews reckoned unclean Leviticus 15:25, and the woman was therefore unwilling to make personal application to Jesus, or even to touch his person. The disease was regarded as incurable. She had expended all her property, and grew worse, Mark 5:26.
Touched the hem of his garment - This garment was probably the square garment which was thrown over the shoulders. See notes at Matthew 5:40. This was surrounded by a border or âfringe;â and this âfringe,â or the loose threads hanging down, is what is meant by the âhem.â The Jews were commanded to wear this, in order to distinguish them from other nations. See Numbers 15:38-39; Deuteronomy 22:12.
Mark says that âthe woman, fearing and trembling,â came and told him all the truth. Perhaps she feared that, from the impure nature of her disease, he would be offended that she touched him.
Matthew 9:22
But Jesus tutored him about, and when he saw her, he said, Daughter, be of good comfort - Jesus silenced her fears, commended her faith, and sent her away in peace.
He used an endearing appellation, calling her âdaughter,â a word of tenderness and affection, and dismissed her who had been twelve long and tedious years labouring under a weakening and offensive disease, now in an instant made whole. Her faith, her strong confidence in Jesus, had been the means of her restoration. It was the âpowerâ of Jesus that cured her; but that power would not have been exerted but in connection with faith. So in the salvation of a sinner. No one is saved who does not believe; but faith is the instrument, and not the power, that saves.
Matthew 9:23
And widen Jesus came into the rulerâs house ... - Jesus permitted only three of his disciples, Peter, James, and John the brother of James, and the father and mother of the damsel, to go in with him where the corpse lay, Mark 5:37-40
It was important that there should be âwitnessesâ of the miracle, and he chose a sufficient number. âFiveâ witnesses were enough to establish the fact. The witnesses were impartial. The fact that she was dead was established beyond a doubt. Of this the mourners, the parents, the messengers, the people, were satisfied. If she was presented to the people âalive,â the proof of the miracle was complete. The presence of more than the âfiveâ witnesses would have made the scene tumultuous, and have been less satisfactory evidence of the fact of the restoration of the child. Five sober witnesses are always better than the confused voices of a rabble. These were the same disciples that were with him on the Mount of Transfiguration and in the Garden of Gethsemane, Mark 9:2; Mark 14:33; 2 Peter 1:17-18.
And saw the minstrels and the people making a noise - Minstrelsâ are persons who play on instruments of music. The people of the East used to bewail the dead by cutting the flesh, tearing the hair, and crying bitterly. See Jeremiah 9:17; Jeremiah 16:6-7; Ezekiel 24:17. The expressions of grief at the death of a friend, in Eastern countries, are extreme. As soon as a person dies, all the females in the family set up a loud and doleful cry. They continue it as long as they can without taking breath, and the shriek of wailing dies away in a low sob. Nor do the relatives satisfy themselves with these expressions of violent grief. They hire persons of both sexes, whose employment it is to mourn for the dead in the like frantic manner. See Amos 5:16; Jeremiah 9:20. They sing the virtues of the deceased, recount his acts, dwell on his beauty, strength, or learning; on the comforts of his family and home, and in doleful strains ask him why he left his family and friends.
To all this they add soft and melancholy music. They employ âminstrelsâ to aid their grief, and to increase the expressions of their sorrow. This violent grief continues, commonly, eight days. In the case of a king, or other very distinguished personage, it is prolonged through an entire month. This grief does not cease at the house; it is exhibited in the procession to the grave, and the air is split with the wailings of real and of hired mourners. Professor Hackett (âIllustrations of Scripture,â pp. 121, 122) says: âDuring my stay at Jerusalem I frequently heard a singular cry issuing from the houses in the neighborhood of the place where I lodged, or from those on the streets through which I passed. It was to be heard at all hours - in the morning, at noonday, at evening, or in the deep silence of night. For some time I was at a loss to understand the cause of this strange interruption of the stillness which, for the most part, hangs so oppressively over the lonely city. Had it not been so irregular in its occurrence, I might have supposed it to indicate some festive occasion; for the tones of voice (yet hardly tones so much as shrieks) used for the expression of different feelings sound so much alike to the unpracticed ear, that it is not easy always to distinguish the mournful and the joyous from each other.
I ascertained, at length, that this special cry was, no doubt, in most instances, the signal of the death of some person in the house from which it was heard. It is customary, when a member of the family is about to die, for the friends to assemble around him and watch the ebbing away of life, so as to remark the precise moment when he breathes his last, upon which they set up instantly a united outcry, attended with weeping, and often with beating upon the breast, and tearing out the hair of the head. This lamentation they repeat at other times, especially at the funeral, both during the procession to the grave and after the arrival there, as they commit the remains to their last resting-place.â
The Jews were forbidden to tear their hair and cut their flesh. See Leviticus 19:28; Deuteronomy 14:1. They showed their grief by howling, by music, by concealing the chin with their garment, by rending the outer garment, by refusing to wash or anoint themselves, or to converse with people, by scattering ashes or dust in the air, or by lying down in them, Job 1:20; Job 2:12; 2 Samuel 1:2-4; 2 Samuel 14:2; 2 Samuel 15:30; Mark 14:63. The expressions of grief, therefore, mentioned on this occasion, though excessive and foolish, were yet strictly in accordance with Eastern customs.
Matthew 9:24
The maid is not dead, but sleepeth - It cannot be supposed that our Lord means âliterallyâ to say that the child was not dead.
Every possible evidence of her death had been given, and he acted on that himself, and conveyed to the people the idea that he raised her âfrom the dead.â He meant to speak in opposition to their opinions. It is not unlikely that Jairus and the people favored the opinions of the Sadducees, and that âtheyâ understood by her being dead that she had âceased to be,â and that she would never be raised up again. In opposition to this, the Saviour used the expression âshe sleepeth;â affirming mildly both that the âbodyâ was dead, and âimplyingâ that âher spiritâ still lived, and that she would be raised up again. A similar mode of speaking occurs in John 11:11 âOur friend Lazarus sleepeth.â The sacred writers often spoke of the pious dead as âsleeping,â 2 Peter 3:4; Acts 7:60; 1 Corinthians 15:6, 1Co 15:18; 1 Thessalonians 4:13-15. The meaning of this passage, then, is, the maid has not ceased to âexist;â but, though her body is dead, yet her spirit lives, and she sleeps in the hope of the resurrection.
Laughed him to scorn - Derided him; ridiculed him.
Matthew 9:25
He went in - With the father, and mother, and three disciples, Mark 5:37-40.
The maid arose - She returned to life.
There could be no deception here. âParentsâ could not be imposed on in such a case, nor could such a multitude be deceived. The power of Jesus was undoubtedly shown to be sufficient to raise the dead.
Clarke's Notes on the Bible
Verse Matthew 9:18. A certain ruler — There were two officers in the synagogue, ××× ××× ×¡×ª chazan ha-ceneseth, the bishop or overseer of the congregation; and ר×ש ××× ×¡×ª rosh ha-ceneseth, the head or ruler of the congregation. The chazan takes the book of the Law, and gives it to the rosh, or ruler; and he appoints who shall read the different sections, c. Jairus, who is the person intended here, was, in this latter sense, the ruler or governor of one of the synagogues, probably at Capernaum. See Mark 5:22 Luke 8:41.
My daughter is even now dead — Or, my daughter was just now dying; αÏÏι εÏÎµÎ»ÎµÏ ÏηÏεν, or, is by this time dead: i.e. as Mr. Wakefield properly observes, She was so ill when I left home that she must be dead by this time. This turn of the expression reconciles the account given here with that in Mark and Luke. Michaelis conjectures that, in the Hebrew original, the words must have stood thus, ×¢×ª× ××ª× atah matah, which, without the points, may signify either, She is dead, or She is dying.
To be successful in our applications to God by prayer, four things are requisite; and this ruler teaches us what they are.
First, A man should place himself in the presence of God - he came unto him.
Secondly, He should humble himself sincerely before God - he fell down before him-at his feet. Mark 5:22.
Thirdly, He should lay open his wants with a holy earnestness - he besought him greatly. Mark 5:23.
Fourthly, he should have unbounded confidence in the power and goodness of Christ that his request shall be granted - put thy hand upon her, and she shall live.
He who comes in this way to God, for salvation, is sure to be heard. Imposition of hands was a rite anciently used by the servants of God, through which heavenly influences were conveyed to the bodies and souls of men. This rite is still used in certain Churches; but, as there is no Holy Ghost communicated by it, some suppose it may be as well omitted. But why is this? Is it not because there is an unfaithfulness in the person who lays on hands, or an unfitness in him on whom they are laid? Let the rite be restored to its primitive simplicity, and God will own it as he formerly did. But, however this may be, where is the man or number of men who have authority to abrogate a rite of God's own appointment? In the appointment of men to the sacred ministry it should never be omitted: even in these degenerate days, it may still serve as a sign of the necessity of the gifts and graces of that Holy Spirit without which no man can fulfil the work of the ministry, or be the instrument of saving the souls of them that hear him. When the inventions of men are put in the place of the ordinances of God, the true Church of Christ is in great danger.
