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New Living Translation
Matthew 9:24
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“Leave,”
He said vnto them, Giue place, for the mayd is not dead, but sleepeth. And they laughed him to scorne.
He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
he said, "Go away, for the girl is not dead but sleeping." And they laughed at him.
He said, "Leave; for the girl has not died, but is asleep." And they began laughing at Him.
Jesus said, "Go away. The girl is not dead, only asleep." But the people laughed at him.
He said, "Go away; for the girl is not dead, but is sleeping." And they laughed and jeered at Him.
He said vnto them, Get you hence: for the maid is not dead, but sleepeth. And they laughed him to scorne.
He said, "Leave; for the girl has not died, but is asleep." And they began laughing at Him.
He was saying, "Leave; for the girl has not died, but is asleep." And they began laughing at Him.
"Go away," He told them. "The girl is not dead, but asleep." And they laughed at Him.
he said, "Get out of here! The little girl isn't dead. She is just asleep." Everyone started laughing at Jesus.
he said, "Everybody out! The girl isn't dead, she's only sleeping!" And they jeered at him.
he said, Withdraw, for the damsel is not dead, but sleeps. And they derided him.
Jesus said, "Go away. The girl is not dead. She is only sleeping." But the people laughed at him.
And he said to them, That is enough; for the little girl is not dead, but she is asleep; and they laughed at him.
he said, "Get out, everybody! The little girl is not dead—she is only sleeping!" Then they all started making fun of him.
he said, "Go away, because the girl is not dead, but is sleeping." And they ridiculed him.
He says to them, Go back, for the little girl has not died, but she sleeps. And they laughed at Him.
he said, Give place: for the damsel is not dead, but sleepeth. And they laughed him to scorn.
He said, Make room; for the girl is not dead, but sleeping. And they were laughing at him.
he said to them, "Make room, because the young lady isn't dead, but sleeping." They were ridiculing him.
he said, "Go away! The girl hasn't died but is sleeping." They laughed and laughed at him.Acts 20:10;">[xr]
And he said to them, Retire; for the damsel is not dead, but asleep. And they laughed at him.
And he said to them: Retire; for the maid is not dead, but sleepeth. And they scoffed at him.
He sayde vnto them: Geue place, for the maide is not dead, but slepeth. And they laughed hym to scorne.
he said, Give place: for the damsel is not dead, but sleepeth. And they laughed him to scorn.
he said to them, "Make room, because the young lady isn't dead, but sleeping." They were ridiculing him.
Saith to them, Withdraw; for the maid is not dead, but sleepeth: and they derided him.
and He said, "Go out of the room; the little girl is not dead, but asleep." And they laughed at Him.
he seide, Go ye a wei, for the damysel is not deed, but slepith. And thei scornyden hym.
he said, Give place: for the girl is not dead, but sleeps. And they laughed him to scorn.
He said to them, Give place: for the maid is not dead, but sleepeth. And they derided him.
he said, "Go away, for the girl is not dead but asleep." And they began making fun of him.
He said to them, "Make room, for the girl is not dead, but sleeping." And they ridiculed Him.
He said to them, "Go now! For the girl is not dead, but is sleeping." But they laughed at Him.
he said, "Go away; for the girl is not dead but sleeping." And they laughed at him.
Give place! for the maiden died not, but is sleeping. And they began to deride him.
He said: Give place, for the girl is not dead, but sleepeth. And they laughed him to scorn.
he said, "Depart; for the girl is not dead but sleeping." And they laughed at him.
he sayde vnto them: Get you hence for ye mayde is not deed but slepeth. And they laughed hym to scorne.
he saith to them, `Withdraw, for the damsel did not die, but doth sleep,' and they were deriding him;
he sayde vnto them: Get you hece, for ye mayde is not deed, but slepeth. And they laughed hym to scorne.
and he said to them, withdraw, for the maid is not dead, but asleep. and they treated him with contemptuous laughter.
Jesus told 'em, "This girl ain't dead, she's just asleep." But they all just laughed and mocked him.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Give: 1 Kings 17:18-24, Acts 9:40, Acts 20:10
not: John 11:4, John 11:11-13
And: Matthew 27:39-43, Psalms 22:6, Psalms 22:7, Isaiah 49:7, Isaiah 53:3
Reciprocal: Genesis 19:14 - as one Matthew 9:18 - My daughter Matthew 11:5 - the dead Mark 5:38 - and seeth Mark 5:40 - when
Gill's Notes on the Bible
And he said unto them, give place,.... Depart, be gone; for he put them out of the room, and suffered none to be with him, when he raised her from the dead, but Peter, James, and John, and the father and mother of the child, who were witnesses enough of this miracle.
For the maid is not dead, but sleepeth: not but that she was really dead; and Christ signifies as much, when he says, she "sleepeth"; a phrase that is often used in e Talmudic writings, for one that is dead: but Christ's meaning is, that she was not so dead as the company thought; as always to remain in the state of the dead, and not to be restored to life again: whereas our Lord signifies, it would be seen in a very little time, that she should be raised again, just as a person is awaked out of sleep; so that there was no occasion to make such funeral preparations as they did. The Jews say f of some of their dead, that they are asleep, and not dead: it is said, Isaiah 26:19 "Awake and sing, ye that dwell in the dust".
"These, say they, are they that sleep and die not; and such are they that sleep in Hebron, for they ×ת×× ××× ××××××
×××, "do not die, but sleep", --the four couples in Hebron (Adam and Eve, c.) they "sleep, but are not dead".''
And they laughed him to scorn they mocked at his words, and had him in the utmost contempt, as a very weak silly man; taking him either to be a madman, or a fool; knowing that she was really dead, of which they had all the evidence they could have; and having no faith at all in him, and in his power to raise her from the dead.
e T. Hieros. Beracot, fol. 6. 1. Avoda Zara, fol. 42. 3. Bereshit Rabba Parash. 91. fol. 79. 3. f Zohar in Exod. fol. 62. 4.
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 9:24. The maid is not dead, but sleepeth — That is, she is not dead so as to continue under the power of death; but shall be raised from it as a, person is from natural sleep.
They laughed him to scorn. — καÏεγελÏν Î±Ï Ïον, they ridiculed him; from καÏα, intensive, and γελαÏ, I laugh: - they grinned a ghastly smile, expressive of the contempt they felt for his person and knowledge. People of the world generally ridicule those truths which they neither comprehend nor love, and deride those who publish them; but a faithful minister of God, (copying the example of Christ,) keeps on his way, and does the work of his Lord and Master.
