Matthew 14:36

← Matthew 14:35 →

Matthew 14:36 in Multiple Translations

Berean Standard Bible BSB

and begged Him just to let them touch the fringe of His cloak. And all who touched Him were healed.

King James Version KJV

And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

American Standard Version ASV

and they besought him that they might only touch the border of his garment: and as many as touched were made whole.

Bible in Basic English BBE

With the request that they might only put their hands on the edge of his robe: and all those who did so were made well.

Free Bible Version FBV

and pleaded with him to let the sick just touch the edge of his cloak. Everyone that touched him was healed.

Geneva Bible 1599 GNV

And besought him, that they might touch the hemme of his garment onely: and as many as touched it, were made whole.

Young's Literal Translation YLT

and were calling on him that they might only touch the fringe of his garment, and as many as did touch were saved.

World English Bible WEB

and they begged him that they might just touch the fringe of his garment. As many as touched it were made whole.

Noah Webster Bible WBS

And besought him that they might only touch the hem of his garment: and as many as touched were restored to health.

Douay-Rheims 1899 DRV

And they besought him that they might touch but the hem of his garment. And as many as touched, were made whole.

Translation for Translators T4T

The sick people kept begging him to allow them to touch him or just to touch the edge of his robe so that they would be healed. And all who touched him or his robe were healed {he healed all who touched him or his clothing}.

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Berean Amplified Bible — Matthew 14:36

BAB

Word Study

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Matthew 14:36 Interlinear (Deep Study)

BIB

GRK και παρεκαλουν αυτον ινα μονον αψωνται του κρασπεδου του ιματιου αυτου και οσοι ηψαντο διεσωθησαν

και kai G2532 and Conj

παρεκαλουν parakaleō G3870 to plead/comfort Verb-IAI-3P

αυτον autos G846 it/s/he Pron-ASM

ινα hina G2443 in order that/to Conj

μονον monon G3440 only Adv

αψωνται haptō G680 to touch Verb-AMS-3P

του ho G3588 the/this/who Art-GSN

κρασπεδου kraspedon G2899 edge Noun-GSN

του ho G3588 the/this/who Art-GSN

ιματιου himation G2440 clothing Noun-GSN

αυτου autos G846 it/s/he Pron-GSM

και kai G2532 and Conj

οσοι hosos G3745 just as/how much K-NPM

ηψαντο haptō G680 to touch Verb-ADI-3P

διεσωθησαν diasōzō G1295 to save Verb-API-3P

Greek Word Study

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Greek Word Reference — Matthew 14:36

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

παρεκαλουν parakaleō G3870 "to plead/comfort" Verb-IAI-3P

To plead with or comfort someone, as Jesus did with his disciples in Matthew 26:53 when he told them to have faith. This word can also mean to invoke or call on someone for help or guidance.

Definition: παρακαλέω, -ῶ, [in LXX chiefly for נחם ni., pi. ;] __1. to call to one, call for, summon: Act.28:20 (R, mg.; R, txt., entreat); hence (of the gods: Dem., Xen., al.), to invoke, call on, beseech, entreat: τ. πατέρα μου, Mat.26:53; τ. κύριον, 2Co.12:8; in late writers (Polyb., Diod., al.; rarely in LXX; in π., see Deiss., LAE, 176.14), also of men: absol., Phm 9; with accusative, Mat.8:5, Mrk.1:40, Act.16:9, al.; with inf., Mrk.5:17, Luk.8:41, Act.8:31, al.; before ἵνα (see M, Pr., 205, 208), Mt 14"36, Mrk.5:18, Luk.8:31, al. __2. to admonish, exhort: absol., Luk.3:18, Rom.12:8, 2Ti.4:2, al.; with accusative, Act.15:32, 1Th.2:11, Heb.3:13, al.; id. before inf., Act.11:23, Rom.12:1, Php.4:2, 1Th.4:10, al.; before ἵνα (see M, Pr., l.with), 1Co.1:10, 2Co.8:6, 1Th.4:1, al. __3. to cheer, encourage, comfort (Plut., LXX: Jb 43, Isa.35:3, Sir.43:24, al.): with accusative, 2Co.1:6, Eph.6:22, Col.2:2, al.; id. before ἐν, 1Th.4:18; διά, 2Co.1:4; pass., Mat.5:4, Luk.16:25, Act.20:12. SYN.: παραμυθέω (cf. M, Th., 25). (AS)

Usage: Occurs in 104 NT verses. KJV: beseech, call for, (be of good) comfort, desire, (give) exhort(-ation), intreat, pray See also: 1 Corinthians 1:10; Acts 20:12; 1 Peter 2:11.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

μονον monon G3440 "only" Adv

This adverb means only, alone, or merely, often used to emphasize a single thing. For example, in Matthew 14:23, Jesus goes up a mountain alone to pray.

Definition: μόνον, see: μόνος. μόνος, -η, -ον, [in LXX chiefly for לְבַד ;] __1. adj., alone, solitary, forsaken: with verb., Mat.14:23, Mrk.6:47, Luk.9:36, al.; with pron., Mat.18:15, Mrk.9:2, al.; with subst., Mrk.9:8, Luk.4:8, al.; pleonast., οὐκ . . . εἰ μὴ μ., Mat.12:4, Luk.6:4, al.; attrib., only, (ὁ) μ. θεός, Jhn.5:44 17:3, Rom.16:27, 1Ti.1:17, Ju 25. __2. As adv., __(a) neut., (μόνον, alone, only: referring to verb or predic., Mat.9:21, Mrk.5:36, Jas.1:22, al. (see Bl., §44, 2); οὐ (μὴ) μ., Gal.4:18, Jas.1:22; οὐ μ. . . . ἀλλά (Bl, §77, 13.3), Act.19:26, 1Jn.5:6, al.; id. before καί (Bl., §81, 1.2), Rom.5:3 9:10, 2Co.8:19, al.; __(b) κατὰ μόνας, alone (Bl., §44, 1), Mrk.4:10, Luk.9:18. (AS)

Usage: Occurs in 67 NT verses. KJV: alone, but, only See also: 1 Corinthians 7:39; Hebrews 12:26; 1 Peter 2:18.

αψωνται haptō G680 "to touch" Verb-AMS-3P

This word means to touch or attach oneself to something, as seen in Matthew 8:3 and Mark 4:21. It can also imply intimacy or closeness, like in 1 Corinthians 7:1, and is used to describe various forms of physical contact.

Definition: to touch, hold, handle; (act.) to start a fire; "to touch a woman" means "to get married" primarily to bring in contact, fit, fasten; to light, kindle, Mk. 4:21; Lk. 8:16; to touch, Mt. 8:3; to meddle, venture to partake, Col. 2:21; to have intercourse with, to know carnally, 1Cor. 7:1; by implication to harm, 1Jn. 5:18

Usage: Occurs in 33 NT verses. KJV: touch See also: 1 Corinthians 7:1; Mark 3:10; Matthew 20:34.

του ho G3588 "the/this/who" Art-GSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κρασπεδου kraspedon G2899 "edge" Noun-GSN

It refers to the edge or border of a garment, specifically the tassels or fringes on a Jewish prayer shawl, like the one touched by a woman in Matthew 9:20.

Definition: κράσπεδον, -ου, τό [in LXX: Num.15:38-39 (צִיצִת) Deu.22:12, Zec.8:23 (כָּנָף)* ;] __1. in cl., an edge, border. __2. In LXX (see supr.) and NT, a tassel or corner: Mat.9:20 14:36 23:5, Mrk.6:56, Luk.8:44.† (AS)

Usage: Occurs in 5 NT verses. KJV: border, hem See also: Luke 8:44; Matthew 9:20; Matthew 23:5.

του ho G3588 "the/this/who" Art-GSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιματιου himation G2440 "clothing" Noun-GSN

Clothing refers to the clothes we wear. In the Bible, it can be an outer garment like a cloak or mantle, as seen in Matthew 9:16 and 20-21. It's what we put on our bodies.

Definition: ἱμάτιον, -ου, τό (dim, of εἷμα, a garment), [in LXX chiefly for בֶּגֶד also for שִׂמְלָה, שַׂלְמָה, etc. ;] a garment, but in usage always (exc. in p1., see infr.) of an outer garment, a mantle, cloak (thrown over the χιτών; see Rutherford, NPhr., 22; DCG, i, 499a): Mat.9:16, 20-21 Mrk.2:21 5:27-28, 30 Jhn.19:2, Act.12:8, al.; opposite to χιτών, Mat.5:40, Luk.6:29, Act.9:39; pl., garments, clothes (i.e. the cloak and the tunic), Mat.17:2 26:65 27:31, 35, Mrk.5:30 15:20, 24, Jhn.19:23-24, Jas.5:2, al (AS)

Usage: Occurs in 59 NT verses. KJV: apparel, cloke, clothes, garment, raiment, robe, vesture See also: 1 Peter 3:3; Mark 5:30; Hebrews 1:11.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

οσοι hosos G3745 "just as/how much" K-NPM

This Greek word means 'just as' or 'how much', used to compare things, like in Matthew 14:36 and Mark 3:10. It shows equality or similarity between two things.

Definition: ὅσος, -η, -ον, correlat. of τοσοῦτος, how much, how many, how great, how far, how long, as much as, etc. (= Lat. quantus); __(a) of number and quantity: m. pl., Mat.14:36, Mrk.3:10, Rom.2:12, al.; n. pl., Mat.17:12, Mrk.10:21, Luk.11:8, al.; πάτνες (πάντα) ὅ., Mat.13:46, Luk.4:40, al.; before οὗτοι (ταῦτα), Rom.8:14, Php.4:8; with indic., Mrk.6:56, Rev.3:19; with subjc. Mrk.3:28, al.; ὅ. ἄν, Mat.18:18, Jhn.11:22, al.; __(b) of measure and degree: Mrk.3:8, Luk.8:39, Act.9:13; in compar. sent., ὅσον before μᾶλλον, Mrk.7:36; καθ᾽ ὅσον, with compar.. Heb.3:3; before τοσοῦτο, Heb.7:20; οὕτως, Heb.9:27; τοσαύτῳ, with compar. before ὅσῳ, with compar., Heb.1:4; ἐφ᾽ ὅσον, inasmuch as, Mat.25:40, 45 Rom.11:13; __(with) of space and time: Rev.21:16; ἐφ᾽ ὅσον, as long as, Mat.9:15, 2Pe.1:13; ἐφ᾽ ὅ. χρόνον, Rom.7:1, 1Co.7:39, Gal.4:1; ἔτι μικρὸν ὅσον ὅσον, yet how very short a time, Heb.10:37 (LXX). (AS)

Usage: Occurs in 104 NT verses. KJV: all (that), as (long, many, much) (as), how great (many, much), (in-)asmuch as, so many as, that (ever), the more, those things, what (great, -soever), wheresoever, wherewithsoever, which, X while, who(-soever) See also: 1 Corinthians 7:39; Luke 8:39; Hebrews 1:4.

ηψαντο haptō G680 "to touch" Verb-ADI-3P

Usage: Occurs in 33 NT verses. KJV: touch See also: 1 Corinthians 7:1; Mark 3:10; Matthew 20:34.

διεσωθησαν diasōzō G1295 "to save" Verb-API-3P

This word means to save or rescue someone, like when Jesus healed the sick in Matthew 14:36. It can also mean to bring someone safely through a danger, like when Paul was rescued from the sea in Acts 27:43.

Definition: δια-σώζω [in LXX for מָלַט, יָשַׁע, etc. ;] to bring safely through a danger: Luk.7:3, Act.27:43; before πρός, Act.23:24. Pass., to come safe through: Act.28:1; ἐπὶ τ. γῆν, Act.27:44; ἐκ τ. θαλάσσης, Act.28:4; δι᾽ ὕδατος, 1Pe.3:20; of sickness, to recover: Mat.14:36.† (AS)

Usage: Occurs in 8 NT verses. KJV: bring safe, escape (safe), heal, make perfectly whole, save See also: 1 Peter 3:20; Acts 28:1; Matthew 14:36.

Study Notes — Matthew 14:36

Show Verse Quote Highlights

Context
Cross References
Matthew 14:36 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 14:36
Jamieson-Fausset-Brown on Matthew 14:36
Matthew Poole's Commentary on Matthew 14:36
Trapp's Commentary on Matthew 14:36
Ellicott's Commentary on Matthew 14:36
Adam Clarke's Commentary on Matthew 14:36
Cambridge Bible on Matthew 14:36
Whedon's Commentary on Matthew 14:36
Sermons on Matthew 14:36

Context — Jesus Heals at Gennesaret

34When they had crossed over, they landed at Gennesaret. 35And when the men of that place recognized Jesus, they sent word to all the surrounding region. People brought all the sick to Him

36and begged Him just to let them touch the fringe of His cloak. And all who touched Him were healed.

Cross References

	Reference	Text (BSB)
1	Luke 6:19	The entire crowd was trying to touch Him, because power was coming from Him and healing them all.
2	Mark 3:10	For He had healed so many that all who had diseases were pressing forward to touch Him.
3	Exodus 28:33–43	Make pomegranates of blue, purple, and scarlet yarn all the way around the lower hem, with gold bells between them, alternating the gold bells and pomegranates around the lower hem of the robe. Aaron must wear the robe whenever he ministers, and its sound will be heard when he enters or exits the sanctuary before the LORD, so that he will not die. You are to make a plate of pure gold and engrave on it as on a seal: HOLY TO THE LORD. Fasten to it a blue cord to mount it on the turban; it shall be on the front of the turban. And it will be worn on Aaron’s forehead, so that he may bear the iniquity of the holy things that the sons of Israel consecrate with regard to all their holy gifts. It shall always be on his forehead, so that they may be acceptable before the LORD. You are to weave the tunic with fine linen, make the turban of fine linen, and fashion an embroidered sash. Make tunics, sashes, and headbands for Aaron’s sons, to give them glory and splendor. After you put these garments on your brother Aaron and his sons, anoint them, ordain them, and consecrate them so that they may serve Me as priests. Make linen undergarments to cover their bare flesh, extending from waist to thigh. Aaron and his sons must wear them whenever they enter the Tent of Meeting or approach the altar to minister in the Holy Place, so that they will not incur guilt and die. This is to be a permanent statute for Aaron and his descendants.
4	Matthew 9:20–21	Suddenly a woman who had suffered from bleeding for twelve years came up behind Him and touched the fringe of His cloak. She said to herself, “If only I touch His cloak, I will be healed.”
5	Acts 3:16	By faith in the name of Jesus, this man whom you see and know has been made strong. It is Jesus’ name and the faith that comes through Him that has given him this complete healing in your presence.
6	Acts 19:11–12	God did extraordinary miracles through the hands of Paul, so that even handkerchiefs and aprons that had touched him were taken to the sick, and the diseases and evil spirits left them.
7	Acts 4:14–16	And seeing the man who had been healed standing there with them, they had nothing to say in response. So they ordered them to leave the Sanhedrin and then conferred together. “What shall we do with these men?” they asked. “It is clear to everyone living in Jerusalem that a remarkable miracle has occurred through them, and we cannot deny it.
8	John 6:37	Everyone the Father gives Me will come to Me, and the one who comes to Me I will never drive away.
9	Acts 4:9–10	If we are being examined today about a kind service to a man who was lame, to determine how he was healed, then let this be known to all of you and to all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed.
10	John 7:23	If a boy can be circumcised on the Sabbath so that the law of Moses will not be broken, why are you angry with Me for making the whole man well on the Sabbath?

Matthew 14:36 Summary

This verse shows us that Jesus has the power to heal anyone who comes to Him in faith. The people in this story believed that if they could just touch Jesus' cloak, they would be healed, and Jesus honored their faith. We can learn from their example and come to Jesus with our own needs, knowing that He is our Healer and Savior (Psalm 103:3, Matthew 9:20-22). By reaching out to Jesus in faith, we can experience His healing and restoration in our lives.

Frequently Asked Questions

Why did the people want to touch the fringe of Jesus' cloak?

The people wanted to touch the fringe of Jesus' cloak because they believed it had healing power, as seen in the woman with the issue of blood in Matthew 9:20-22 and Luke 8:43-48, where she was healed by touching the hem of His garment.

Is it the cloak that has the power to heal or Jesus Himself?

It is Jesus Himself who has the power to heal, not the cloak, as stated in Matthew 14:36, 'And all who touched Him were healed', and as seen in Acts 3:16, where Peter says 'it is Jesus' name and the faith that comes through Him that has given this complete healing'

What can we learn from the people's faith in this verse?

We can learn that even a small amount of faith, like wanting to touch the fringe of Jesus' cloak, can lead to great healing and restoration, as Jesus says in Matthew 17:20, 'if you have faith like a grain of mustard seed, you can say to this mountain, Move from here to there, and it will move'

How does this verse relate to our lives today?

This verse reminds us that Jesus is still our Healer and Savior, and we can come to Him with our needs and be healed, as seen in Psalm 103:3, which says 'who forgives all your iniquity, who heals all your diseases'

Reflection Questions

What are some areas in my life where I need Jesus' healing touch?
How can I, like the people in this verse, demonstrate my faith in Jesus' power to heal and restore?
What does it mean for me to 'touch' Jesus, and how can I do that in my daily life?
How does Jesus' willingness to heal all who touched Him reflect His character and heart towards me?

Gill's Exposition on Matthew 14:36

And besought him that they might touch the hem of his garment,.... As the woman with the bloody issue did; Matthew 9:20.

Jamieson-Fausset-Brown on Matthew 14:36

And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. For the exposition, see the notes at John 6:15-24.

Matthew Poole's Commentary on Matthew 14:36

Ver. 34-36. Mark relates the same, , with no difference considerable. Christ had been in this country before, , and in it wrought several miracles, so as they had a former knowledge of him. As soon as thy had knowledge of his being again come, they express their faith in him, and their charity towards their neighbours, in telling it abroad, and bringing sick persons to him. I know not why any should fancy any superstition in their desire to touch the hem of his garment, considering how Mark expresses it, kan, which we translate, if it were but the border of his garment. It rather soundeth in my ears as a high expression of their faith; they believed there was such a fulness of virtue in Christ, that it flowed from him to every part of his garment. It was their faith in Christ, not their touch of his garment, that healed them. I am sure our Lord so far encouraged their faith, that he healed all those who touched his garment with that faith and expectation. The evangelist saith, they were made perfectly whole. Their faith here plainly implied not only an assent to his power, but a confidence in his goodness.

Trapp's Commentary on Matthew 14:36

36 And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole. Ver. 36. And as many as touched, &c.] Oh the matchless might and mercy of Christ our Saviour! He condescends to their infirmity, and heals them promiscuously, not once questioning their deserts. He giveth to all men liberally, and hitteth no man in the teeth with his former failings or present infirmities, James 1:5. Be we also, by his example, ready to distribute, willing to communicate. This was the philosophical friendship of the Pythagoreans, the legal of the Essenes (a sect among the Jews, that had their names of healing), and should be most of all the evangelical friendship of us Christians. "Thou shalt be called the repairer of the breach, the restorer," &c., Isaiah 58:12 : a gallant title, better than a thousand escutcheons. Essenes from the Syriac àñà to heal; for besides the Bible they studied physic. Godw. Antiq. llebr. The shield or shield-shaped surface on which a coat of arms is depicted ŒD

Ellicott's Commentary on Matthew 14:36

(36) That they might only touch the hem of his garment.—The wide-spread belief may be noted as the natural result of the miracle already recorded in Matthew 9:20-22, and as the touch implied the faith which was the condition of receptivity, it was now also, as before, effective.

Adam Clarke's Commentary on Matthew 14:36

Verse 36. That they might only touch the hem of his garment] What mighty influence must the grace and Spirit of Christ have in the soul, when even the border or hem of his garment produced such wonders in the bodies of those who touched it! Here is a man who has turned from sin to God through Christ, and the healing hand of Jesus is laid upon him. Then, no wonder that he knows and feels his sins forgiven, his soul purified, and his heart filled with the fulness of his Maker. Lord, increase our faith! and we shall see greater manifestations of thy power and glory! Amen.

Cambridge Bible on Matthew 14:36

36. the hem of his garment] The hem of the garment had a certain sanctity attached to it. It was the distinguishing mark of the Jew: cp. Numbers 15:38-39, “that they add to the fringes of the borders (or corners) a thread of blue.” At each corner of the robe there was a tassel; each tassel had a conspicuous blue thread symbolical of the heavenly origin of the Commandments. The other threads were white. as many as touched were made perfectly whole] Cp. the case of the woman with an issue of blood, ch. Matthew 9:20-22.

Whedon's Commentary on Matthew 14:36

36. Hem of his garment — The fringe directed by Moses to be worn as the distinguishing badge of an Israelite.

Sermons on Matthew 14:36

	Sermon	Description
	Bible Portraits of Christ 04 His Touch by James Booker	In this sermon, the preacher focuses on the theme of being touched by God. He uses the story of the leper who approached Jesus for healing as an example of the first touch, which i
	Jesus Walks on Water Matthew 14:22-36 by David Servant	David Servant preaches about the disciples' lack of faith in the storm, emphasizing the importance of trusting in God's Word even in the face of opposition. He highlights Peter's e
	Holiness and Unconscious Influence by Samuel Logan Brengle	Samuel Logan Brengle emphasizes the profound and often unconscious influence of a holy life, illustrating how individuals filled with the Holy Spirit can inspire and bless others w
	John 7:37 by Leonard Ravenhill	In this sermon, the speaker discusses a period of 400 years of darkness and stillness without any prophetic voice. Suddenly, a man appears in the wilderness, wearing a piece of old
	Mark 5:25 by Chuck Smith	Chuck Smith emphasizes the transformative power of faith through the stories of Jairus and the woman with the issue of blood. Both individuals faced desperate situations, with Jair
	(Exodus) Exodus 28:33-43 by J. Vernon McGee	In this sermon, the speaker emphasizes the importance of having a genuine and authentic Christian life. He highlights the need for believers to not only talk about their faith but
	From Negative to Positive by Norman Grubb	In this sermon, the speaker discusses the concept of the "father's cup" and its connection to the devil. He emphasizes that going far in understanding this concept means recognizin