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Lev.xv. 33. ὄπισθεν, ἤψατο τοῦ "κρασπέδου τοῦ tpartiou αὐτοῦ.
a Ch. xiv.
36; xxiii. ἐν ἑαυτῇ, “Edy µόνον ἄψωμαι τοῦ ἱματίου αὐτοῦ, σωθήσομαι.”
5. ΝΑ
, >? (Num. xv.) πίστις σου σέσωκέ σε.
20. Καὶ iSov, yur) “aipoppootoa δώδεκα ἔτη, προσελθοῦσα.
21. ἔλεγε yap: 22.
Mk. vi. la es 36. Lk. Ὁ δὲ ᾿Ιησοῦς ἐπιστραφεὶς 1 καὶ ἰδὼν αὐτὴν εἶπε, “Θάρσει, θύγατερ΄ Καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης.
8 . > ~ Lol 3°) 23. Καὶ ἐλθὼν 6 ‘Ingots εἰς τὴν οἰκίαν τοῦ ἄρχοντος, καὶ ἰδὼν τοὺς.
1 στραφεις NBDE (Tisch., W.H.).
has created work for the harmonists. The patristic view (Chrys., Theophy., Euthy.), that the statement was an inference from the condition in which he left her, or a natural exaggeration, has been adopted by many. Probably it is an inaccuracy of the evangelist’s due to abbreviation. The girl was dead when Jesus arrived; that was all he cared about. The ruler thought Jesus could do anything short of raising from the dead, save even in articulo mortis. But our evangelist gives him credit for more faith ; that Jesus can bring back from the dead, at least when death has just taken place.—fjoerat, not remain living, but revive, come to life again (Fritzsche).— Ver. το. ἐγερθεὶς apparently refers back to ver. 10, implying close sequence— feasting, fasting, dying; such is life indeed.
Vv. 20-22. The story is suspended at this point by an interlude.—Ver. 20, καὶ ἰδού:α new applicant for help appears on the scene, on the way to Jairus’ house.— γυνὴ . . . €ry,awoman who had suffered for twelve years from some kind of bloody Βυχ.- -ὄπισθεν: realistic feature; from womanly shame or the morbid shrinking of chronic ill-health, or out of regard to the law concerning uncleanness (Lev.
xv.).—KpaoaréSou, Hebrew ny 3 (Num.
xv. 38), fringes at the four corners of the outer garment, to remind of the com- mandments. In dress Jesus was not nonconformist. His mantle, tpartov, had its κράσπεδα like other people’s.— ἤψατο, touched one of the tassels; the least possible degree of contact enough to ensure a cure, without notice; faith, superstition and cunning combined.
Ver. 21. ἔλεγε γὰρ ἐν ἑαυτῇ: such was her little private scheme. Ver. 22, 6 δὲ |. στραφεὶς καὶ ἰδὼν. Matthew’s
narrative here is simple as compared with that of Mark and Luke, probably a transcript from Apostolic Document, concerned mainly about the words of Jesus. So far as our evangelist is con-
cerned the turning round of Jesus might. be an accident, or due to consciousness of a nervous jerk instinctively understood to mean something.—@dpoa, θύγατερ, again as in ix. 2, a terse, cordial sym- pathetic address; there child to a man, here daughter to a mature woman.— πίστις, no notice taken of the super- stition or the cunning, only of the good side; mark the rhythm: 4 πίστις cov σέσωκέν σε, again in Lk. vii. 50, where, with πορεύου eis εἰρήνην, it forms a οουρ]εῖ.---σέσωκεν, perfect, not future, to convey a feeling of confidence = you are a saved woman.—kat ἐσώθη, and so she was from that hour. A true story in the main, say Strauss and Keim, strictly a case of faith-cure.
Vv. 23-26. The narrative returns to the case of Jairus’ daughter. Ver. 23, ἐλθὼν . . . καὶ ἰδὼν, circumstantial participles leading up to what Jesus said, the main fact.—rots αὐλητὰς, etc. : the girl was only just dead, yet already a crowd had gathered about the house, brought together by various motives, sympathy, money, desire to share in the meat and drink going at such a time (so: Lightfoot, Hor. Heb., ut ederent et biberent), and of course making a con- fused ἁῑπ.---θορυβούμενον, the part. = a relative with finite verb =the crowd which was making a din. The crowd, besides the αὐληταί, tibicines, flute- players, would include some hired mourning women (Jerem. ix. 17), prefice, whose duty it was to sing nenza in praise of the dead. Mourning, like everything else, had been reduced to system, two flutes and one mourning woman at the burial of a wife incumbent on the poorest man (Lightfoot, Hor. Heb.). The practice in Greece and Rome was similar ; proofs in Grotius, Elsner, Wet- stein. Vide also Marquardt, Handbuch der Rim. Alterthiimer, vol. vii., p. 341, where it is stated that by the twelve Tables the number of tibicines was limited to ten, and that before the Punic war, at least, prefice were employed.—