Parallel Bible VersionsGreek Bible Study Tools

Matthew 9:18 [study!]

American Standard Version (ASV 1901) [2]
— While he spake these things unto them, behold, there came a ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
King James Version (KJV 1769)
— 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.
New American Standard Bible (NASB ©1995)
— While He was saying these things to them, a [synagogue] official came and bowed down before Him, and said, “My daughter has just died; but come and lay Your hand on her, and she will live.”
Webster's Revision of the KJB (WEB 1833)
— While he was speaking these things to them, behold, there came a certain ruler, and worshiped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she will live.
Darby's Translation (DBY 1890)
— As he spoke these things to them, behold, a ruler coming in did homage to him, saying, My daughter has by this died; but come and lay thy hand upon her and she shall live.
Rotherham's Emphasized Bible (EBR 1902)
— While, these things, he was speaking unto them, lo! a [certain] ruler, came, and began bowing down to him, saying,—My daughter, just now died! But come, and lay thy hand upon, her, and she shall live.
Young's Literal Translation (YLT 1898)
— While he is speaking these things to them, lo, a ruler having come, was bowing to him, saying that 'My daughter just now died, but, having come, lay thy hand upon her, and she shall live.'
Douay-Rheims Challoner Revision (DR 1750)
— As he was speaking these things unto them, behold a certain ruler came up, and adored him, saying: Lord, my daughter is even now dead; but come, lay thy hand upon her, and she shall live.
Original King James Bible (AV 1611) [2]
— While hee spake these things vnto them, beholde, there came a certaine ruler and worshipped him, saying, My daughter is euen now dead: but come, and lay thy hand vpon her, and she shall liue.
John Etheridge Peshitta-Aramaic NT (1849)
— WHILE he spake these words with them, a certain chief came, drew near, worshipped him, and said, My daughter is now dead; but come, lay thy hand upon her, and she shall live!
James Murdock Peshitta-Aramaic NT (1852)
— And while he was thus discoursing with them a certain ruler came, drew near, worshipped him and said: My daughter is already dead, but come lay thy hand upon her, and she will live.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
While he 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
spake 2980
{2980} Prime
λαλέω
laleo
{lal-eh'-o}
A prolonged form of an otherwise obsolete verb; to talk, that is, utter words.
z5723
<5723> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 2549
these things 5023
{5023} Prime
ταῦτα
tauta
{tow'-tah}
Nomitive or accusative neuter plural of G3778; these things.
unto them, 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
behold, 2400
{2400} Prime
ἰδού
idou
{id-oo'}
Second person singular imperative middle voice of G1492; used as imperative lo!.
z5628
<5628> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Imperative (See G5794)
Count - 459
there came 2064
{2064} Prime
ἔρχομαι
erchomai
{er'-khom-ahee}
Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι [[eleuthomai]], {el-yoo'-thom-ahee}; or [active] ἔλθω [[eltho]], {el'-tho}; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively).
z5631
<5631> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 889
a certain 1520
{1520} Prime
εἷς
heis
{hice}
(Including the neuter [etc.] ἕν [[hen]]); a primary numeral; one.
ruler, 758
{0758} Prime
ἄρχων
archon
{ar'-khone}
Present participle of G0757; a first (in rank or power).
and x2532
(2532) Complement
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
worshipped 4352
{4352} Prime
προσκυνέω
proskuneo
{pros-koo-neh'-o}
From G4314 and probably a derivative of G2965 (meaning to kiss, like a dog licking his master's hand); to fawn or crouch to, that is, (literally or figuratively) prostrate oneself in homage (do reverence to, adore).
z5707
<5707> Grammar
Tense - Imperfect (See G5775)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 855
him, 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
saying, 3004
{3004} Prime
λέγω
lego
{leg'-o}
A primary verb; properly to 'lay' forth, that is, (figuratively) relate (in words [usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue]); by implication to mean.
z5723
<5723> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 2549
y3754
[3754] Standard
ὅτι
hoti
{hot'-ee}
Neuter of G3748 as conjugation; demonstrative that (sometimes redundant); causatively because.
My 3450
{3450} Prime
μοῦ
mou
{moo}
The simpler from of G1700; of me.
daughter 2364
{2364} Prime
θυγάτηρ
thugater
{thoo-gat'-air}
Apparently a primary word (compare 'daughter'); a female child, or (by Hebraism) descendant (or inhabitant).
is even now y737
[0737] Standard
ἄρτι
arti
{ar'-tee}
Adverb from a derivative of G0142 (compare G0740) through the idea of suspension; just now.
dead: 5053
{5053} Prime
τελευτάω
teleutao
{tel-yoo-tah'-o}
From a presumed derivative of G5055; to finish life (by implication of G0979), that is, expire (demise).
z5656
<5656> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2319
x737
(0737) Complement
ἄρτι
arti
{ar'-tee}
Adverb from a derivative of G0142 (compare G0740) through the idea of suspension; just now.
but 235
{0235} Prime
ἀλλά
alla
{al-lah'}
Neuter plural of G0243; properly other things, that is, (adverbially) contrariwise (in many relations).
come 2064
{2064} Prime
ἔρχομαι
erchomai
{er'-khom-ahee}
Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι [[eleuthomai]], {el-yoo'-thom-ahee}; or [active] ἔλθω [[eltho]], {el'-tho}; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively).
z5631
<5631> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 889
and x2532
(2532) Complement
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
lay 2007
{2007} Prime
ἐπιτίθημι
epitithemi
{ep-ee-tith'-ay-mee}
From G1909 and G5087; to impose (in a friendly or hostile sense).
z5628
<5628> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Imperative (See G5794)
Count - 459
thy 4675
{4675} Prime
σοῦ
sou
{soo}
Genitive case of G4771; of thee, thy.
hand 5495
{5495} Prime
χείρ
cheir
{khire}
Perhaps from the base of G5494 in the sense of its congener the base of G5490 (through the idea of hollowness for grasping); the hand (literally or figuratively [power]; especially [by Hebraism] a means or instrument).
upon 1909
{1909} Prime
ἐπί
epi
{ep-ee'}
A primary preposition properly meaning superimposition (of time, place, order, etc.), as a relation of distribution [with the genitive case], that is, over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.
her, 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
she shall live. 2198
{2198} Prime
ζάω
zao
{dzah'-o}
A primary verb; to live (literally or figuratively).
z5695
<5695> Grammar
Tense - Future (See G5776)
Voice - Middle Deponent (See G5788)
Mood - Indicative (See G5791)
Count - 271
Jamieson-Fausset-Brown Commentary

Matthew 9:18-26

_ _ The woman with the issue of blood healed. — The daughter of Jairus raised to life. ( = Luke 8:40-56; Mark 5:21-43).

_ _ For the exposition, see on Mark 5:21-43.

Matthew Henry's Commentary

Matthew 9:18-26

_ _ We have here two passages of history put together; that of the raising of Jairus's daughter to life, and that of the curing of the woman that had the bloody issue, as he was going to Jairus's house, which is introduced in a parenthesis, in the midst of the other; for Christ's miracles were thick sown, and interwoven; the work of him that sent him was his daily work. He was called to do these good works from speaking the things foregoing, in answer to the cavils of the Pharisees, Matthew 9:18 : While he spake these things; and we may suppose it is a pleasing interruption given to that unpleasant work of disputation, which, though sometimes needful, a good man will gladly leave, to go about a work of devotion or charity. Here is,

_ _ I. The ruler's address to Christ, Matthew 9:18. A certain ruler, a ruler of the synagogue, came and worshipped him. Have any of the rulers believed on him? Yes, here was one, a church ruler, whose faith condemned the unbelief of the rest of the rulers. This ruler had a little daughter, of twelve years old, just dead, and this breach made upon his family comforts was the occasion of his coming to Christ. Note, In trouble we should visit God: the death of our relations should drive us to Christ, who is our life; it is well if any thing will do it. When affliction is in our families, we must not sit down astonished, but, as Job, fall down and worship. Now observe,

_ _ 1. His humility in this address to Christ. He came with his errand to Christ himself, and did not send his servant. Note, It is no disparagement to the greatest rulers, personally to attend on the Lord Jesus. He worshipped him, bowed the knee to him, and gave him all imaginable respect. Note, They that would receive mercy from Christ must give honour to Christ.

_ _ 2. His faith in this address; “My daughter is even now dead,” and though any other physician would now come too late (nothing more absurd than post mortem medicina — medicine after death), yet Christ comes not too late; he is a Physician after death, for he is the resurrection and the life;O come then, and lay thy hand upon her, and she shall live.” This was quite above the power of nature (a privatione ad habitum non datur regressus — life once lost cannot be restored), yet within the power of Christ, who has life in himself, and quickeneth whom he will. Now Christ works in an ordinary, by nature and not against it, and, therefore, we cannot in faith bring him such a request as this; while there is life, there is hope, and room for prayer; but when our friends are dead, the case is determined; we shall go to them, but they shall not return to us. But while Christ was here upon earth working miracles, such a confidence as this was not only allowable but very commendable.

_ _ II. The readiness of Christ to comply with his address, Matthew 9:19. Jesus immediately arose, left his company, and followed him; he was not only willing to grant him what he desired, in raising his daughter to life, but to gratify him so far as to come to his house to do it. Surely he never said to the seed of Jacob, Seek ye me in vain. He denied to go along with the nobleman, who said, Sir, come down, ere my child die (John 4:48-50), yet he went along with the ruler of the synagogue, who said, Sir, come down, and my child shall live. The variety of methods which Christ took in working his miracles is perhaps to be attributed to the different frame and temper of mind which they were in who applied to him, which he who searcheth the heart perfectly knew, and accommodated himself to. He knows what is in man, and what course to take with him. And observe, when Jesus followed him, so did his disciples, whom he had chosen for his constant companions; it was not for state, or that he might come with observation, that he took his attendants with him, but that they might be the witnesses of his miracles, who were hereafter to be the preachers of his doctrine.

_ _ III. The healing of the poor woman's bloody issue. I call her a poor woman, not only because her case was piteous, but because, she had spent it all upon physicians, for the cure of her distemper, and was never the better; which was a double aggravation of the misery of her condition, that she had been full, but was now empty; and that she had impoverished herself for the recovery of her health, and yet had not her health neither. This woman was diseased with a constant issue of blood twelve years (Matthew 9:20); a disease, which was not only weakening and wasting, and under which the body must needs languish; but which also rendered her ceremonially unclean, and shut her out from the courts of the Lord's house; but it did not cut her off from approaching to Christ. She applied herself to Christ, and received mercy from him, by the way, as he followed the ruler, whose daughter was dead, to whom it would be a great encouragement, and a help to keep up his faith in the power of Christ. So graciously does Christ consider the frame, and consult the case, of weak believers. Observe,

_ _ 1. The woman's great faith in Christ, and in his power. Her disease was of such a nature, that her modesty would not suffer her to speak openly to Christ for a cure, as others did, but by a peculiar impulse of the Spirit of faith, she believed him to have such an overflowing fulness of healing virtue, that the very touch of his garment would be her cure. This, perhaps, had something of fancy mixed with faith; for she had no precedent for this way of application to Christ, unless, as some think, she had an eye to the raising of the dead man by the touch of Elisha's bones, 2 Kings 13:21. But what weakness of understanding there was in it, Christ was pleased to overlook, and to accept the sincerity and strength of her faith; for he eateth the honey-comb with the honey, Song of Songs 4:11. She believed she should be healed if she did but touch the very hem of his garment, the very extremity of it. Note, There is virtue in every thing that belongs to Christ. The holy oil with which the high priest was anointed, ran down to the skirts of his garments, Psalms 133:2. Such a fulness of grace is there in Christ, that from it we may all receive, John 1:16.

_ _ 2. Christ's great favour to this woman. He did not suspend (as he might have done) his healing influences, but suffered this bashful patient to steal a cure unknown to any one else, though she could not think to do it unknown to him. And now she was well content to be gone, for she had what she came for, but Christ was not willing to let he to so; he will not only have his power magnified in her cure, but his grace magnified in her comfort and commendation: the triumphs of her faith must be to her praise and honour. He turned about to see for her (Matthew 9:22), and soon discovered her. Note, It is great encouragement to humble Christians, that they who hide themselves from men are known to Christ, who sees in secret their applications to heaven when most private. Now here,

_ _ (1.) He puts gladness into her heart, by that word, Daughter, be of good comfort. She feared being chidden for coming clandestinely, but she is encouraged. [1.] He calls her daughter, for he spoke to her with the tenderness of a father, as he did to the man sick of the palsy (Matthew 9:2), whom he called son. Note, Christ has comforts ready for the daughters of Zion, that are of a sorrowful spirit, as Hannah was, 1 Samuel 1:15. Believing women are Christ's daughters, and he will own them as such. [2.] He bids her be of good comfort: she has reason to be so, if Christ own her for a daughter. Note, The saints' consolation is founded in their adoption. His bidding her be comforted, brought comfort with it, as his saying, Be ye whole, brought health with it. Note, It is the will of Christ that his people should be comforted, and it is his prerogative to command comfort to troubled spirits. He creates the fruit of the lips, peace, Isaiah 57:19.

_ _ (2.) He puts honour upon her faith. That grace of all others gives most honour to Christ, and therefore he puts most honour upon it; Thy faith has made thee whole. Thus by faith she obtained a good report. And as of all graces Christ puts the greatest honour upon faith, so of all believers he puts the greatest honour upon those that are most humble; as here on this woman, who had more faith than she thought she had. She had reason to be of good comfort, not only because she was made whole, but because her faith had made her whole; that is, [1.] She was spiritually healed; that cure was wrought in her which is the proper fruit and effect of faith, the pardon of sin and the work of grace. Note, We may then be abundantly comforted in our temporal mercies when they are accompanied with those spiritual blessings that resemble them; our food and raiment will be comfortable, when by faith we are fed with the bread of life, and clothed with the righteousness of Jesus Christ; our rest and sleep will be comfortable, when by faith we repose in God, and dwell at ease in him; our health and prosperity will be comfortable, when by faith our souls prosper, and are in health. See Isaiah 38:16, Isaiah 38:17. [2.] Her bodily cure was the fruit of faith, of her faith, and that made it a happy, comfortable cure indeed. They out of whom the devils were cast, were helped by Christ's sovereign power; some by the faith of others (as Matthew 9:2); but it is thy faith that has made thee whole. Note, Temporal mercies are then comforts indeed to us, when they are received by faith. If, when in pursuit of mercy, we prayed for it in faith, with an eye to the promise, and in dependence upon that, if we desired it for the sake of God's glory, and with a resignation to God's will, and have our hearts enlarged by it in faith, love, and obedience, we may then say, it was received by faith.

_ _ IV. The posture in which he found the ruler's house, Matthew 9:23. — He saw the people and the minstrels, or musicians, making a noise. The house was in a hurry: such work does death make, when it comes into a family; and, perhaps, the necessary cares that arise at such a time, when our dead is to be decently buried out of our sight, give some useful diversion to that grief which is apt to prevail and play the tyrant. The people in the neighbourhood came together to condole on account of the loss, to comfort the parents, to prepare for, and attend on, the funeral, which the Jews were not wont to defer long. The musicians were among them, according to the custom of the Gentiles, with their doleful, melancholy tunes, to increase the grief, and stir up the lamentations of those that attended on this occasion; as (they say) is usual among the Irish, with their Ahone, Ahone. Thus they indulged a passion that is apt enough of itself to grow intemperate, and affected to sorrow as those that had no hope. See how religion provides cordials, where irreligion administers corrosives. Heathenism aggravates that grief which Christianity studies to assuage. Or perhaps these musicians endeavoured on the other hand to divert the grief and exhilarate the family; but, as vinegar upon nitre, so is he that sings songs to a heavy heart. Observe, The parents, who were immediately touched with the affliction, were silent, while the people and minstrels, whose lamentations were forced, made such a noise. Note, The loudest grief is not always the greatest; rivers are most noisy where they run shallow. Ille dolet vere, qui sine teste dolet — That grief is most sincere, which shuns observation. But notice is taken of this, to show that the girl was really dead, in the undoubted apprehension of all about her.

_ _ V. The rebuke that Christ gave to this hurry and noise, Matthew 9:24. He said, Give place. Note, Sometimes, when the sorrow of the world prevails, it is difficult for Christ and his comforts to enter. They that harden themselves in sorrow, and, like Rachel, refuse to be comforted, should think they hear Christ saying to their disquieting thoughts, Give place: “Make room for him who is the Consolation of Israel, and brings with him strong consolations, strong enough to overcome the confusion and tyranny of these worldly griefs, if he may but be admitted into the soul.” He gives a good reason why they should not thus disquiet themselves and one another; The maid is not dead but sleepeth. 1. This was eminently true of this maid, that was immediately to be raised to life; she was really dead, but not so to Christ, who knew within himself what he would do, and could do, and who had determined to make her death but as a sleep. There is little more difference between sleep and death, but in continuance; whatever other difference there is, it is but a dream. This death must be but of short continuance, and therefore is but a sleep, like one night's rest. He that quickens the dead, may well call the things which be not as though they were, Romans 4:17. 2. It is in a sense true of all that die, chiefly of them that die in the Lord. Note, (1.) Death is a sleep. All nations and languages, for the softening of that which is so dreadful, and withal so unavoidable, and the reconciling of themselves to it, have agreed to call it so. It is said, even of the wicked kings, that they slept with their fathers; and of those that shall arise to everlasting contempt, that they sleep in the dust, Daniel 12:2. It is not the sleep of the soul; its activity ceases not; but the sleep of the body, which lies down in the grave, still and silent, regardless and disregarded, wrapt up in darkness and obscurity. Sleep is a short death, and death a long sleep. But the death of the righteous is in a special manner to be looked upon as a sleep, Isaiah 57:2. They sleep in Jesus (1 Thessalonians 4:14); they not only rest from the toils and labours of the day, but rest in hope of a joyful waking again in the morning of the resurrection, when they shall wake refreshed, wake to a new life, wake to be richly dressed and crowned, and wake to sleep no more. (2.) The consideration of this should moderate our grief at the death of our dear relations: “say not, They are lost; no, they are but gone before: say not, They are slain; no, they are but fallen asleep; and the apostle speaks of it as an absurd thing to imagine that they that are fallen asleep in Christ are perished (1 Corinthians 15:18); give place, therefore, to those comforts which the covenant of grace ministers, fetched from the future state, and the glory to be revealed.

_ _ Now could it be thought that such a comfortable word as this, from the mouth of our Lord Jesus, should be ridiculed as it was? They laughed him to scorn. These people lived in Capernaum, knew Christ's character, that he never spake a rash or foolish word; they knew how many mighty works he had done; so that if they did not understand what he meant by this, they might at least have been silent in expectation of the issue. Note, The words and works of Christ which cannot be understood, yet are not therefore to be despised. We must adore the mystery of divine sayings, even when they seem to contradict what we think ourselves most confident of. Yet even this tended to the confirmation of the miracle: for it seems she was so apparently dead, that it was thought a very ridiculous thing to say otherwise.

_ _ VI. The raising of the damsel to life by the power of Christ, Matthew 9:25. The people were put forth. Note, Scorners that laugh at what they see and hear that is above their capacity, are not proper witnesses of the wonderful works of Christ, the glory of which lies not in pomp, but in power. The widow's son at Nain, and Lazarus, were raised from the dead openly, but this damsel privately; for Capernaum, that had slighted the lesser miracles of restoring health, was unworthy to see the greater, of restoring life; these pearls were not to be cast before those that would trample them under their feet.

_ _ Christ went in and took her by the hand, as it were to awake her, and to help her up, prosecuting his own metaphor of her being asleep. The high priest, that typified Christ, was not to come near the dead (Leviticus 21:10, Leviticus 21:11), but Christ touched the dead. The Levitical priesthood leaves the dead in their uncleanness, and therefore keeps at a distance from them, because it cannot remedy them; but Christ, having power to raise the dead, is above the infection, and therefore is not shy of touching them. He took her by the hand, and the maid arose. So easily, so effectually was the miracle wrought; not by prayer, as Elijah did (1 Kings 17:21), and Elisha (2 Kings 4:33), but by a touch. They did it as servants, he as a Son, as a God, to whom belong the issues from death. Note, Jesus Christ is the Lord of souls, he commands them forth, and commands them back, when and as he pleases. Dead souls are not raised to spiritual life, unless Christ take them by the hand: it is done in the day of his power. He helps us up, or we lie still.

_ _ VII. The general notice that was taken of this miracle, though it was wrought privately; Matthew 9:26. The fame thereof went abroad into all that land: it was the common subject of discourse. Note, Christ's works are more talked of than considered and improved. And doubtless, they that heard only the report of Christ's miracles, were accountable for that as well as they that were eye-witnesses of them. Though we at this distance have not seen Christ's miracles, yet having an authentic history of them, we are bound, upon the credit of that, to receive his doctrine; and blessed are they that have not seen, and yet have believed, John 20:29.

John Wesley's Explanatory Notes

Matthew 9:18

Just dead — He had left her at the point of death, Mark 5:23. Probably a messenger had now informed him she was dead. Mark 5:22; Luke 8:41.

Geneva Bible Translation Notes

Matthew 9:18

(4) 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.

(4) There is no evil so old, and incurable, which Christ cannot heal by and by, if he is touched with true faith, but lightly as it were with the hand.

Cross-Reference Topical ResearchStrong's Concordance
behold:

Mark 5:22-43 And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, ... And he charged them straitly that no man should know it; and commanded that something should be given her to eat.
Luke 8:41-56 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: ... And her parents were astonished: but he charged them that they should tell no man what was done.

ruler:

Luke 8:49 While he yet spake, there cometh one from the ruler of the synagogue's [house], saying to him, Thy daughter is dead; trouble not the Master.
Luke 13:14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
Luke 18:18 And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?
Acts 13:15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, [Ye] men [and] brethren, if ye have any word of exhortation for the people, say on.

worshipped:

Matthew 8:2 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.
Matthew 14:33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.
Matthew 15:25 Then came she and worshipped him, saying, Lord, help me.
Matthew 17:14 And when they were come to the multitude, there came to him a [certain] man, kneeling down to him, and saying,
Matthew 20:20 Then came to him the mother of Zebedee's children with her sons, worshipping [him], and desiring a certain thing of him.
Matthew 28:17 And when they saw him, they worshipped him: but some doubted.
Mark 5:22 And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,
Luke 17:15-16 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, ... And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan.
Acts 10:25-26 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped [him]. ... But Peter took him up, saying, Stand up; I myself also am a man.

My daughter:

Matthew 9:24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
Mark 5:23 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.
Luke 7:2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die.
Luke 8:42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.
Luke 8:49 While he yet spake, there cometh one from the ruler of the synagogue's [house], saying to him, Thy daughter is dead; trouble not the Master.
John 4:47-49 When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death. ... The nobleman saith unto him, Sir, come down ere my child die.

come:

Matthew 8:8-9 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. ... For I am a man under authority, having soldiers under me: and I say to this [man], Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth [it].
2 Kings 5:11 But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.
John 11:21-22 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. ... But I know, that even now, whatsoever thou wilt ask of God, God will give [it] thee.
John 11:25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:
John 11:32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.
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2K 5:11. Mt 8:2, 8; 9:24; 14:33; 15:25; 17:14; 20:20; 28:17. Mk 5:22, 23. Lk 7:2; 8:41, 42, 49; 13:14; 17:15; 18:18. Jn 4:47; 11:21, 25, 32. Ac 10:25; 13:15.

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