OT-POET.filter - rwp touched:

rwp@John:11:35 @{Jesus wept} (\edakrusen ho Isous\). Ingressive first aorist active indicative of \dakru\, old verb from \dakru\ or \dakruon\, a tear (Acts:20:19|), only here in N.T. It never means to wail, as \klai\ sometimes does. "Jesus burst into tears." \Klai\ is used of Jesus in strkjv@Luke:19:41|. See strkjv@Hebrews:5:7| "with strong crying and tears" (\meta kraugs kai dakrun\). Apparently this was as Jesus started towards (see verse 38|) the tomb. In a sense it was a reaction from the severe strain in verse 33|, but chiefly it was the sheer human sympathy of his heart with Martha and Mary touched with the feeling of our common weakness (Hebrews:4:15|). Often all that we can do is to shed tears in grief too deep for words. Jesus understood and understands. This is the shortest verse in the Bible, but no verse carries more meaning in it.

rwp@Luke:7:14 @{Touched the bier} (\hpsato tou sorou\). An urn for the bones or ashes of the dead in Homer, then the coffin (Genesis:5:26|), then the funeral couch or bier as here. Only here in the N.T. Jesus touched the bier to make the bearers stop, which they did ({stood still}, \estsan\), second aorist active indicative of \histmi\.

rwp@Luke:22:51 @{Suffer us thus far} (\ete hes toutou\). Present active imperative of \ea\, to allow. But the meaning is not clear. If addressed to Peter and the other disciples it means that they are to suffer this much of violence against Jesus. This is probably the idea. If it is addressed to the crowd, it means that they are to excuse Peter for his rash act. {He touched his ear and healed him} (\hapsamenos tou otiou iasato auton\). Whether Jesus picked up the piece of the ear and put it back is not said. He could have healed the wound without that. This miracle of surgery is given alone by Luke.

rwp@Mark:5:28 @{If I touch but his garments} (\Ean hapsmai k'an tn himatin autou\). She was timid and shy from her disease and did not wish to attract attention. Songs:she crept up in the crowd and touched the hem or border of his garment (\kraspedon\) according to strkjv@Matthew:9:20| and strkjv@Luke:8:44|.

rwp@Mark:5:30 @{Perceiving in himself} (\epignous en heauti\). She thought, perhaps, that the touch of Christ's garment would cure her without his knowing it, a foolish fancy, no doubt, but one due to her excessive timidity. Jesus felt in his own consciousness. The Greek idiom more exactly means: "Jesus perceiving in himself the power from him go out" (\tn ex autou dunamin exelthousan\). The aorist participle here is punctiliar simply and timeless and can be illustrated by strkjv@Luke:10:18|: "I was beholding Satan fall" (\etheroun ton Satann pesonta\), where \pesonta\ does not mean _fallen_ (\peptkota\) as in strkjv@Revelation:9:1| nor falling (\piptonta\) but simply the constative aorist {fall} (Robertson, _Grammar_, p. 684). Songs:here Jesus means to say: "I felt in myself the power from me go." Scholars argue whether in this instance Jesus healed the woman by conscious will or by unconscious response to her appeal. Some even argue that the actual healing took place after Jesus became aware of the woman's reaching for help by touching his garment. What we do know is that Jesus was conscious of the going out of power from himself. strkjv@Luke:8:46| uses \egnn\ (personal knowledge), but Mark has \epignous\ (personal and additional, clear knowledge). One may remark that no real good can be done without the outgoing of power. That is true of mother, preacher, teacher, doctor. {Who touched my garments?} (\Tis mou hpsato tn himatin;\). More exactly, {Who touched me on my clothes}; The Greek verb uses two genitives, of the person and the thing. It was a dramatic moment for Jesus and for the timid woman. Later it was a common practice for the crowds to touch the hem of Christ's garments and be healed (Mark:6:56|). But here Jesus chose to single out this case for examination. There was no magic in the garments of Jesus. Perhaps there was superstition in the woman's mind, but Jesus honoured her darkened faith as in the case of Peter's shadow and Paul's handkerchief.

rwp@Mark:6:34 @{They were as sheep not having a shepherd} (\san hs probata m echonta poimena\). Matthew has these words in another context (Matthew:9:26|), but Mark alone has them here. \M\ is the usual negative for the participle in the _Koin_. These excited and exciting people (Bruce) greatly needed teaching. strkjv@Matthew:14:14| mentions healing as does strkjv@Luke:9:11| (both preaching and healing). But a vigorous crowd of runners would not have many sick. The people had plenty of official leaders but these rabbis were for spiritual matters blind leaders of the blind. Jesus had come over for rest, but his heart was touched by the pathos of this situation. Songs:"he began to teach them many things" (\rxato didaskein autous polla\). Two accusatives with the verb of teaching and the present tense of the infinitive. He kept it up.

rwp@Mark:6:56 @{Wheresoever he entered} (\hopou an eiseporeueto\). The imperfect indicative with \an\ used to make a general indefinite statement with the relative adverb. See the same construction at the close of the verse, \hosoi an hpsanto auton\ (aorist indicative and \an\ in a relative clause), {as many as touched him}. One must enlarge the details here to get an idea of the richness of the healing ministry of Jesus. We are now near the close of the Galilean ministry with its many healing mercies and excitement is at the highest pitch (Bruce).

rwp@Mark:7:33 @{Took him aside} (\apolabomenos auton\). The secrecy here observed was partly to avoid excitement and partly to get the attention of the deaf and dumb demoniac. He could not hear what Jesus said. Songs:Jesus put his fingers into his ears, spat, and touched his tongue. There was, of course, no virtue in the spittle and it is not clear why Jesus used it. Saliva was by some regarded as remedial and was used by exorcists in their incantations. Whether this was a concession to the man's denseness one does not know. But it all showed the poor man that Jesus healed him in his own way.

rwp@Mark:9:8 @{Suddenly looking round about} (\exapina periblepsamenoi\). strkjv@Matthew:17:8| has it "lifting up their eyes." Mark is more graphic. The sudden glance around on the mountain side when the cloud with Moses and Elijah was gone. {Jesus only with themselves} (\meth' heautn ei m Isoun monon\). Mark shows their surprise at the situation. They were sore afraid (Matthew:17:6|) before Jesus touched them.

rwp@Matthew:8:15 @{Touched her hand} (\hpsato ts cheiros auts\). In loving sympathy as the Great Physician and like any good doctor today.

rwp@Matthew:17:7 @{And touched them} (\kai hapsamenos autn\). Tenderness in their time of fear.

rwp@Matthew:20:34 @{Touched their eyes} (\hpsato tn ommatn\). A synonym for \ophthalmn\ in strkjv@Mark:8:23| and here alone in the N.T. In the LXX and a common poetic word (Euripides) and occurs in the papyri. In modern Greek \matia mou\ (abbreviation) means "light of my eye," "my darling." The verb \haptomai\ is very common in the Synoptic Gospels. The touch of Christ's hand would sooth the eyes as they were healed.