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Selected Verse: Matthew 9:18 - King James

Verse	Translation	Text
Mt 9:18	King James	While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.

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Notes on the Bible, by Albert Barnes, [1834]
The account contained in these verses is also recorded, with some additional circumstances, in Mark 5:22-43, and Luke 8:41-56. Mat 9:18 There came a certain ruler - Mark and Luke say that his name was Jairus, and that he was a "ruler of the synagogue;" that is, one of the elders to whom was committed the care of the synagogue. See the notes at Mat 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 Mat 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 "at the point of death," 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 "about to die," or "was dying," and then in a few moments sending word that "she was dead." The Greek word, rendered "is even now dead," does not of necessity mean, as our translation would express, that she had actually expired, but only that she was "dying" or about to die. Compare Gen 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: "My daughter was so sick that she must be by this time dead." 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. Mat 9:20 And, behold, a woman ... - This disease was by the Jews reckoned unclean Lev 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, Mar 5:26. Touched the hem of his garment - This garment was probably the square garment which was thrown over the shoulders. See notes at Mat 5:40. This was surrounded by a border or "fringe;" and this "fringe," or the loose threads hanging down, is what is meant by the "hem." The Jews were commanded to wear this, in order to distinguish them from other nations. See Num 15:38-39; Deu 22:12. Mark says that "the woman, fearing and trembling," 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. Mat 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 "daughter," 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 "power" 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. Mat 9:23 And widen Jesus came into the ruler's 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, Mar 5:37-40 It was important that there should be "witnesses" of the miracle, and he chose a sufficient number. "Five" 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 "alive," the proof of the miracle was complete. The presence of more than the "five" 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, Mar 9:2; Mar 14:33; Pe2 1:17-18. And saw the minstrels and the people making a noise - Minstrels" 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 Jer 9:17; Jer 16:6-7; Eze 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 Amo 5:16; Jer 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 "minstrels" 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 ("Illustrations of Scripture," pp. 121, 122) says: "During 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." The Jews were forbidden to tear their hair and cut their flesh. See Lev 19:28; Deu 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; Sa2 1:2-4; Sa2 14:2; Sa2 15:30; Mar 14:63. The expressions of grief, therefore, mentioned on this occasion, though excessive and foolish, were yet strictly in accordance with Eastern customs. Mat 9:24 The maid is not dead, but sleepeth - It cannot be supposed that our Lord means "literally" 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 "from the dead." 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 "they" understood by her being dead that she had "ceased to be," and that she would never be raised up again. In opposition to this, the Saviour used the expression "she sleepeth;" affirming mildly both that the "body" was dead, and "implying" that "her spirit" still lived, and that she would be raised up again. A similar mode of speaking occurs in Joh 11:11 "Our friend Lazarus sleepeth." The sacred writers often spoke of the pious dead as "sleeping," Pe2 3:4; Act 7:60; Co1 15:6, Co1 15:18; Th1 4:13-15. The meaning of this passage, then, is, the maid has not ceased to "exist;" 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. Mat 9:25 He went in - With the father, and mother, and three disciples, Mar 5:37-40. The maid arose - She returned to life. There could be no deception here. "Parents" 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.

Notes on the Bible, by Albert Barnes, [1834]

The account contained in these verses is also recorded, with some additional circumstances, in Mark 5:22-43, and Luke 8:41-56.

Mat 9:18

There came a certain ruler - Mark and Luke say that his name was Jairus, and that he was a "ruler of the synagogue;" that is, one of the elders to whom was committed the care of the synagogue.

See the notes at Mat 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 Mat 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 "at the point of death," 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 "about to die," or "was dying," and then in a few moments sending word that "she was dead." The Greek word, rendered "is even now dead," does not of necessity mean, as our translation would express, that she had actually expired, but only that she was "dying" or about to die. Compare Gen 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: "My daughter was so sick that she must be by this time dead."

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.

Mat 9:20

And, behold, a woman ... - This disease was by the Jews reckoned unclean Lev 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, Mar 5:26.

Touched the hem of his garment - This garment was probably the square garment which was thrown over the shoulders. See notes at Mat 5:40. This was surrounded by a border or "fringe;" and this "fringe," or the loose threads hanging down, is what is meant by the "hem." The Jews were commanded to wear this, in order to distinguish them from other nations. See Num 15:38-39; Deu 22:12.

Mark says that "the woman, fearing and trembling," 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.

Mat 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 "daughter," 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 "power" 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.

Mat 9:23

And widen Jesus came into the ruler's 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, Mar 5:37-40

It was important that there should be "witnesses" of the miracle, and he chose a sufficient number. "Five" 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 "alive," the proof of the miracle was complete. The presence of more than the "five" 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, Mar 9:2; Mar 14:33; Pe2 1:17-18.

And saw the minstrels and the people making a noise - Minstrels" 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 Jer 9:17; Jer 16:6-7; Eze 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 Amo 5:16; Jer 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 "minstrels" 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 ("Illustrations of Scripture," pp. 121, 122) says: "During 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."

The Jews were forbidden to tear their hair and cut their flesh. See Lev 19:28; Deu 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; Sa2 1:2-4; Sa2 14:2; Sa2 15:30; Mar 14:63. The expressions of grief, therefore, mentioned on this occasion, though excessive and foolish, were yet strictly in accordance with Eastern customs.

Mat 9:24

The maid is not dead, but sleepeth - It cannot be supposed that our Lord means "literally" 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 "from the dead." 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 "they" understood by her being dead that she had "ceased to be," and that she would never be raised up again. In opposition to this, the Saviour used the expression "she sleepeth;" affirming mildly both that the "body" was dead, and "implying" that "her spirit" still lived, and that she would be raised up again. A similar mode of speaking occurs in Joh 11:11 "Our friend Lazarus sleepeth." The sacred writers often spoke of the pious dead as "sleeping," Pe2 3:4; Act 7:60; Co1 15:6, Co1 15:18; Th1 4:13-15. The meaning of this passage, then, is, the maid has not ceased to "exist;" 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.

Mat 9:25

He went in - With the father, and mother, and three disciples, Mar 5:37-40.

The maid arose - She returned to life.

There could be no deception here. "Parents" 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.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Is even now dead (ἄρτι ἐτελεύτησεν) The literal force of the aorist tense is more graphic. Just now died.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Just dead - He had left her at the point of death, Mar 5:23. Probably a messenger had now informed him she was dead. Mar 5:22; Luk 8:41.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
A certain ruler - There were two officers in the synagogue, חזן הכנסת chazan ha-ceneseth, the bishop or overseer of the congregation; and ראש הכנסת rosh ha-ceneseth, the head or ruler of the congregation. The chazan takes the book of the Law, and gives it to the rosh, or ruler; and he appoints who shall read the different sections, etc. Jairus, who is the person intended here, was, in this latter sense, the ruler or governor of one of the synagogues, probably at Capernaum. See Mar 5:22; Luk 8:41. My daughter is even now dead - Or, my daughter was just now dying; αρτι ετελευτησεν, or, is by this time dead: i.e. as Mr. Wakefield properly observes, She was so ill when I left home that she must be dead by this time. This turn of the expression reconciles the account given here with that in Mark and Luke. Michaelis conjectures that, in the Hebrew original, the words must have stood thus, עתה מתה atah matah, which, without the points, may signify either, She is dead, or She is dying. To be successful in our applications to God by prayer, four things are requisite; and this ruler teaches us what they are. First, A man should place himself in the presence of God - he came unto him. Secondly, He should humble himself sincerely before God - he fell down before him - at his feet. Mar 5:22. Thirdly, He should lay open his wants with a holy earnestness - he besought him greatly. Mar 5:23. Fourthly, he should have unbounded confidence in the power and goodness of Christ that his request shall be granted - put thy hand upon her, and she shall live. He who comes in this way to God, for salvation, is sure to be heard. Imposition of hands was a rite anciently used by the servants of God, through which heavenly influences were conveyed to the bodies and souls of men. This rite is still used in certain Churches; but, as there is no Holy Ghost communicated by it, some suppose it may be as well omitted. But why is this? Is it not because there is an unfaithfulness in the person who lays on hands, or an unfitness in him on whom they are laid? Let the rite be restored to its primitive simplicity, and God will own it as he formerly did. But, however this may be, where is the man or number of men who have authority to abrogate a rite of God's own appointment? In the appointment of men to the sacred ministry it should never be omitted: even in these degenerate days, it may still serve as a sign of the necessity of the gifts and graces of that Holy Spirit without which no man can fulfill the work of the ministry, or be the instrument of saving the souls of them that hear him. When the inventions of men are put in the place of the ordinances of God, the true Church of Christ is in great danger.

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³⁷ And he suffered no man to follow him, save Peter, and James, and John the brother of James.
³⁸ And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.
³⁹ And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.
⁴⁰ And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.

²⁵ But when the people were put forth, he went in, and took her by the hand, and the maid arose.

¹³ But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.
¹⁴ For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
¹⁵ For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.

¹⁸ Then they also which are fallen asleep in Christ are perished.

⁶ After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.

⁶⁰ And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

⁴ And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.

¹¹ These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.

²⁴ He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.

⁶³ Then the high priest rent his clothes, and saith, What need we any further witnesses?

³⁰ And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.

² And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:

² It came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and did obeisance.
³ And David said unto him, From whence comest thou? And he said unto him, Out of the camp of Israel am I escaped.
⁴ And David said unto him, How went the matter? I pray thee, tell me. And he answered, That the people are fled from the battle, and many of the people also are fallen and dead; and Saul and Jonathan his son are dead also.

¹² And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven.

²⁰ Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,

¹ Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.

²⁸ Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.

²⁰ Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation.

¹⁶ Therefore the LORD, the God of hosts, the Lord, saith thus; Wailing shall be in all streets; and they shall say in all the highways, Alas! alas! and they shall call the husbandman to mourning, and such as are skilful of lamentation to wailing.

¹⁷ Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men.

⁶ Both the great and the small shall die in this land: they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them:
⁷ Neither shall men tear themselves for them in mourning, to comfort them for the dead; neither shall men give them the cup of consolation to drink for their father or for their mother.

¹⁷ Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning women, that they may come:

¹⁷ For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
¹⁸ And this voice which came from heaven we heard, when we were with him in the holy mount.

³³ And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;

² And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.

²³ And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,

²² But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.

¹² Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself.

³⁸ Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue:
³⁹ And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring:

⁴⁰ And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.

²⁶ And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,

²⁵ And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean.

²⁰ And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:

²¹ And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers.

² Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

²³ And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.

¹⁸ While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.

⁴¹ And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house:

²² And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,

²³ And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.

²² And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,

⁴¹ And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house:

²² And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,