Luke 8:44

8:44 The fringe of his robe probably refers to the tassels that pious Jews wore on the edges of their robes (see Num 15:38-39; Deut 22:12).

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Luk 8:44 . κρασπέδου , the tassel hanging over the shoulder; this feature not in Mk., a curious omission in so graphic a writer. παραχρῆμα : Lk.’s equivalent for εὐθὺς . ἔστη , the flow of blood ( ῥύσις ) stopped. ἱστάναι , the technical term for this experience.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

44. came behind him, and totiched the border of his garment] Rather,

approaching from behind touched the tassel of His outer robe. This is a miracle ‘by the way’ (obiter), but, as Fuller says, “His obiter is more to the purpose than our iter” She sought to steal (as it were) a miracle of grace, and fancied that Christ’s miracles were a matter of nature, not of will and purpose. Probably the intense depression produced by her disease, aggravated by the manner in which for twelve years every one had kept aloof from her and striven not to touch her, had quite crushed her spirits. By the Levitic law she had to be “put apart, and whosoever toucheth her shall be unclean” (Lev_15:19; Lev_15:25). The word translated “border” (kraspedon, Heb. tsitsith) is a tassel at each “wing” or corner of the tallith or mantle (Mat_14:36). The Law (Num_15:38-40) required that it should be bound with a thread (not as in E. V. ribband) of blue, the colour of heaven, and so the type of revelation. The strict Jews to this day wear these tassels, though they are usually concealed. The Pharisees, to proclaim their orthodoxy, made them conspicuously large, Mat_23:5. One of the four tassels hung over the shoulder at the back, and this was the one which the woman touched. (For full particulars of the Rabbinic rules about these tassels see an article by the present writer, in the Expositor, v. 219.) The quasi-sacredness of the tassels may have fostered her impulse to touch the one that hung in view.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Jesus said, who touched me?.... This he said, not as ignorant of the person that had done it, but in order to discover her to the people, and the cure she had received, as well as her faith; See Gill on Mar 5:30.

When all denied; both the disciples and the multitude, as many as were near him, and who might be thought to have done it; all excepting the woman, who afterwards came and declared it; for it is very likely, that as soon as she had touched his garment, and got her cure, she drew further off:

Peter, and they that were with him; the rest of the disciples, who were in company together, as appears from Mar 5:31

Said, Master, the multitude throng thee, and press thee, and sayest thou, who touched me? or "my garment", as the Ethiopic version reads; See Gill on Mar 5:31.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

44. προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου κ.τ.λ. ‘Approaching from behind touched the tassel of His outer robe.’ This is a miracle ‘by the way’ (obiter), but, as Fuller says, “His obiter is more to the purpose than our iter.” She sought to steal (as it were) a miracle of grace, and fancied that Christ’s miracles were a matter of nature, not of will and purpose. Probably the intense depression produced by her disease, aggravated by the manner in which for twelve years every one had kept aloof from her and striven not to touch her, had quite crushed her spirits. By the Levitic law she had to be “put apart, and whosoever toucheth her shall be unclean” (Lev 15:19; Lev 15:25). The word translated “border” (κράσπεδον, Heb. tsitsith) is a tassel at each “wing” or corner of the tallith or mantle (Mat 14:36). The Law (Num 15:38-40) required that each tassel should be bound with a thread (not as in E. V. ribband) of blue, the colour of heaven, and so the type of revelation. The strict Jews to this day wear these tassels, though they are usually concealed. The Pharisees, to proclaim their orthodoxy, made them conspicuously large, Mat 23:5. One of the four tassels hung over the shoulder at the back, and this was the one which the woman touched. (For full particulars of the Rabbinic rules about these tassels see an article by the present writer, in the Expositor, v. 219.) The quasi-sacredness of the tassels may have fostered her impulse to touch the one that hung in view.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

44.] Her inner thoughts are given in Mark, ver. 28.

There was doubtless a weakness and error in this woman’s view;—she imagined that healing power flowed as it were magically out of the Lord’s person; and she touched the fringe of his garment as the most sacred, as well as the most accessible part: see Mat 23:5: Num 15:37-40. But she obtained what she desired. She sought it, though in error, yet in faith. And she obtained it, because this faith was known and recognized by the Lord. It is most true objectively, that there did go forth healing virtue from Him, and from his Apostles (see Mar 6:56: Luk 6:19: Act 5:15; Act 19:12), but it is also true that, in ordinary cases, only those were receptive of this whose faith embraced the truth of its existence, and ability to heal them. The error of her view was overborne, and her weakness of apprehension of truth covered, by the strength of her faith. And this is a most encouraging miracle for us to recollect, when we are disposed to think despondingly of the ignorance or superstition of much of the Christian world: that He who accepted this woman for her faith even in error and weakness, may also accept them.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

44. προσελθοῦσα ὄπισθεν ἥψατο. She came from behind that He might not see her. Her malady made her levitically unclean, and she did not wish to own this publicly. Her faith is tinged with superstition. She believes that Christ’s garments heal magically, independently of His will. In other cases those who touched Him in faith seem to have done so openly. Comp. 6:19; Mat 14:36; Mar 3:10, Mar 6:56.

For ὅπισθεν a has de retro: comp, Baruch 6:5, visa itaque turba de retro (Vulg.). Hence the French derriere.

τοῦ κρασπέδου τοῦ ἱματίου. “The tassel” rather than “the fringe” or “hem of His garment.” The square overgarment or Tallith had tassels of three white threads with one of hyacinth at each of the four corners. Edersh. L. & T. 1. p. 624 (but see D. B.2 art. “Hem of Garment”). Of the four corners two hung in front, and two behind. It was easy to touch the latter without the wearer feeling the touch. D.C.G. art. “Border.”

ἔστη ἡ π̔ύσις. It “stood still, ceased to flow.” Mk. has ἐξηράνθη. “This is the only passage in the N.T. in which ἱστάναι is used in this sense. It is the usual word in the medical writers to denote the stoppage of bodily discharges, and especially such as are mentioned here” (Hobart, p. 15). Both παραχρῆμα, for which Mk. has εὐθύς, and προσαναλώσασα, for which Mk. has δαπανήσασα, are also claimed as medical (pp. 16, 96).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Hem. See on Mt 9:20.

Stanched [εστη] . A common medical term.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.