πάντα, καὶ μηδὲν ὠφεληθεῖσα, ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα, 27. ἀκούσασαλ περὶ τοῦ ᾿Ιησοῦ, ἐλθοῦσα ἐν τῷ ὄχλω ὄπισθεν, φ ac , > - , κ. - ε , ἤψατο τοῦ ἱματίου αὐτοῦ: 28. Eheye γάρ, “Or κἂν τῶν ἱματίων αὐτοῦ ἄψωμαι,; σωθήσομαι.” 29. Καὶ εὐθέως ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῷ σώματι ὅτι " 30. καὶ εὐθέως ὁ "Ingots ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν, ἐπιστραφεὶς ἐν τῷ ὄχλω, ἔλεγε, “Tis pou ἤψατο τῶν 41. Καὶ ἔλεγον αὐτῷ ot μαθηταὶ αὐτοῦ, “Βλέπεις τὸν 32. Καὶ
ἱματίων ; ὄχλον συνθλίβοντά σε, καὶ λέγει, Τίς µου ἤψατο;”
375
ἴαται ἀπὸ NS µάστιγος. h cf. Johni. iin. γ 40 (μένει).
> ~ a ~ , περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν. ΔΝ ρ id ο) a > 2? 8 καὶ τρέµουσα, εἰδυῖα ὃ yéyovey ἐπ' ὐτῷ Let ὐτῷ πᾶσαν τὴν ἀλήθ αὐτῷ, καὶ εἶπεν αὐτῷ ν τὴν ἀλήθειαν.
“ @uyatep,* ἡ
πίστις σου σέσωκέ σε:
33- ἡ δὲ yur, φοβηθεῖσα auth, ἦλθε καὶ προσέπεσεν 34. 6 δὲ εἶπεν αὐτῇ, ὕπαγε εἲς εἰρήνην, καὶ ἴσθι
1 τα after ax. in SBCA 33 (Tisch., W.H. See below).
2 ort εαν αψωμαι καν τ. t. in NBCLA (Tisch., W.H.).
a simplification. 7 SBCDL omit ew (in ΑΣ α].).
of this long sentence (vv. 25, 26, 27) we may, with Fritzsche, connect this parti- ciple with γυνὴ, ver. 25, and treat all between as a parenthesis = a certain woman (whose case was, etc.) having heard, etc.—ra περὶ τ. |. he im- portance of the τὰ (8 860”Δ. W.H.) here is that with it the expression means not merely that the woman had heard of the return of Jesus from the east side, but that she had for the first time heard of Christ’s healing ministry in general. She must have been a stranger from a distance, ¢.g., from Caesarea Philippz, her home, according to Eusebius (Hist. Eccl., vii., 18), her house identifiable with a statue reproducing the gospel incident before the door; possibly a heathen, but more probably, from her behaviour, a Jewess—stealing a cure by touch when touch by one in her state was forbidden (Lev. xv. 19-27).—Ver. 29. ἐξηράνθη ἡ πηγὴ: perhaps this means no more than Lk.’s statement that the flux was stopped, but the expression seems chosen to signify a complete permanent cure— not merely the stream but the fountain dried.—%yvw +. σ.: she was conscious that the flow had ceased (ἔγνω διὰ τοῦ THpatospyKéeTL ῥαινομένου τοῖς σταλαγ- pots, Euthy. Zig.).—Ver- 30. ἐπιγνοὺς
nv... δύναμιν ἐξελθοῦσαν, conscious of the going forth ot the healing virtue; ἐξελθ. is the substantive participle as object of the verb Ἐπιγνοὺς. The state- ment as given by Mk. (and Lk.) implies
A has εν.
The reading in T.R. is 4 θυγατηρ in BD (W.H.).
that the cure was not wrought by the will of Jesus. But it may nevertheless have been so. Jesus may have felt the touch, divined its meaning, and con- sented to the effect. Vide on Mt., ad loc, —tis µου ἤψατο τῶν ἱματίων: who touched me on ΠΠΥ clothes? This verb here, as usual, takes genitive both of person and thing (Buttmann’s Grammar, N. Τ., p. 167).—Ver. 31. τὸν dx. συνθλί- βοντά σε, the crowd squeezing Thee, as in ver. 24. The simple verb in iii. 9. The compound implies a greater crowd, or a more eager pressure around Jesus. How exciting and fatiguing that rude popularity for Him!—Ver. 32. µπεριε- Βλέπετο: Jesus, knowing well the difference between touch and touch, regardless of what the disciples had plausibly said, kept looking around in quest of the person who had touched Him meaningfully.—thv τ. ποιήσασαν: feminine, a woman’s touch. Did Jesus know that, or is it the evangelist choosing the gender in accordance with the now known fact ? (Meyer and Weiss). The former possible, without preternatural knowledge, through extreme sensitive- ness.—Ver. 33. Φοβ. καὶ τρέµ., fearing and trembling, the two states closely connected and often combined (2 Cor. vii. 15, Eph. vi. 5, Phil. ii. 12).— εἰδνῖα, etc., explains her emotion: she knew what had happened to her, and thought what a dreadiul thing it would be to have the surreptitiously obtained