9.18 Ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς, ἰδοὺ ἄρχων [εἷς] προσελθὼν προσεκύνει αὐτῷ λέγων ὅτι ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν· ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σου ἐπ’αὐτήν, καὶ ζήσεται. 9.19 καὶ ἐγερθεὶς ὁ Ἰησοῦς ἠκολούθει αὐτῷ καὶ οἱ μαθηταὶ αὐτοῦ.
9.20 Καὶ ἰδοὺ γυνὴ αἱμορροοῦσα δώδεκα ἔτη προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ· 9.21 ἔλεγεν γὰρ ἐν ἑαυτῃ· ἐὰν μόνον ἅψομαι τοῦ ἱματίου αὐτοῦ, σωθήσομαι. 9.22 ὁ δὲ Ἰησοῦς στραφεὶς καὶ ἰδὼν αὐτὴν εἶπεν· θάρσει, θύγατερ· ἡ πίστις σου σέσωκέν σε. καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης.
9.23 Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος καὶ ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον θαρυβούμενον 9.24 ἔλεγεν· ἀναχωρεῖτε· οὐ γὰρ ἀπέθανεν τὸ κοράσιον ἀλλὰ καθεύδει. καὶ κατεγέλων αὐτοῦ. 9.25 ὅτε δὲ ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ἐκράτησεν τῆς χειρὸς αὐτῆς, καὶ ἠγέρθη τὸ κοράσιον. 9.26 καὶ ἐξῆλθεν ἡ φήμη αὔτη εἰς ὅλην τὴν γῆν ἐκείνην.
9.18 And saying these things, an approaching ruler bowed to him saying, “My daughter just died; but come and lay your hand on her and she will live.” 9.19 And rising, Jesus followed him, along with his disciples.
9.20 And a woman who had been suffering from a loss of blood for twelve years approaching from behind touched the edge of his clothing. 9.21 For she thought to herself, “If I just touch his clothing, I will be healed.” 9.22 But Jesus turning and seeing her said, “Cheer up, daughter. Your faith has healed you.” And the woman was healed from that hour.
9.23 And Jesus, entering the house of the ruler and seeing the flautists and the crowd in a commotion, 9.24 said, “Clear out, for the little girl has not died, but is sleeping.” And they laughed at him. 9.25 But when the crowd was put out, having entered, he took hold of her hand, and the little girl was raised. 9.26 And this news went out into all that land.
Once again, we begin with a genitive absolute to indicate “time at which”: αὐτοῦ λαλοῦντος, “as he said…”. “These things” refers back to what he has just been saying, regarding his awareness and approval of the less than ascetic practices of his followers in comparison to those of John.
Not sure why εἷς “one” is in brackets. It is present without comment in my Greek reader but bracketed in my interlinear.
Interesting that the NIV reads “a ruler of the synagogue”. The text is not nearly so direct. I wonder if there is some clear reason why ἄρχων would specifically refer to rulers of the synagogue. Also at odds seems the rendering of ἄρτι ἐτελεύτησεν “just now died”, which in the NIV is “at the point of death”. I would read the NIV to be saying that the daughter is about to die, rather than just did die.
The word προσεκύνει stands out to me. NIV reads “knelt”. Is this just a respectful bow, full body prostration? It makes sense that this instance of the word is not “worship”. It is unlikely, I think, that this Jewish man would have come “worshiping” Jesus at this point in his ministry.
Verse 19 makes me smile inside. The Greek is no more “clear” than the English: there are two possible referents for the pronouns used. “[to] him” and “of him”. It seems likely that the first refers to the ruler (there is no other singular individual for Jesus to accompany) and the second to Jesus, since there is no mention of disciples belonging to the ruler.
Verse 20 through 22’s use of γυνή made go into deep thought about how this word is used. It seems there is a clear relationship with this word and the idea of “wife”, but this is not always the primary information provided by using the word; sometimes it just indicates the idea of “a woman.” So, for all you out there who know more than I about this, would γυνή be used of any woman, regardless of marital status? I could see any married woman being called such, whether by the actual spouse or not. Is it used of any woman of a certain age? Would a young girl ever be referred to as a γυνή? In any case, here I have translated “woman”, instead of “a married woman” or “wife”.
I’m not completely satisfied with my rendering of the two participles in verse 20, though. The first, αἱμορροοῦσα, is an attributive participle, and to differentiate it from the other participle, I have placed it in translation as a relative clause, “who had been suffering…” The second, προσελθοῦσα, is circumstantial, expressing the action of approaching that leads to her touching Jesus’ garb. But the sentence still comes off oddly. It could all be fixed by changing the order of phrases in English, but I was trying to keep as close to the original expression as possible.
Whereas in verse 21, the expression ἔλεγεν…ἐν ἑαυτῃ, “said in herself” would be better in English, “thought to herself”, rather than suggest she is a crazy woman talking to herself, in addition to her already clear physical ailment. Her thought to herself is a clear statement of faith using a Greek future more vivid structure, showing the result that will come without fail if the condition is met.
For the musicians out there, I used the term flautist, the proper term for a “flute player”. However, seeing as this is not a very well-known or frequently used term, it probably isn’t the best for use in a general translation. But this isn’t a general translation, it is an opportunity for me to work with the art of translation and build vocabulary.
In verse 24, I translated ἀναχωρεῖτε as “clear out.” This may come off a little harsh, but seemed better than, “give place” or “depart”, and less inventive than “give me/us some room”. The crowd is removed in the following verse, so any harshness seems to be put to action. I have used “put out”, but it could easily be translated “thrown out”, “cast out”, “sent away”, etc.
- The Expositor’s Bible Commentary, Volume 8 – Matthew, Mark, Luke, Zondervan 1984
- Greek-English New Testament, Christianity Today 1975