Matthew 23:5

23:5 They ¹  do all their deeds to be seen by people, for they make their phylacteries ²  wide and their tassels ³  long.

Numbers 15:38-39

15:38 “Speak to the Israelites and tell them to make ⁴  tassels ⁵  for themselves on the corners of their garments throughout their generations, and put a blue thread ⁶  on the tassel of the corners. 15:39 You must have this tassel so that you may look at it and remember all the commandments of the Lord and obey them and so that you do not follow ⁷  after your own heart and your own eyes that lead you to unfaithfulness. ⁸ 

Deuteronomy 22:12

22:12 You shall make yourselves tassels ⁹  for the four corners of the clothing you wear.

Luke 8:44

8:44 She ¹⁰  came up behind Jesus ¹¹  and touched the edge ¹²  of his cloak, ¹³  and at once the bleeding ¹⁴  stopped.

[23:5]  ¹ tn Here δέ (de) has not been translated.

[23:5]  ² sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.

[23:5]  ³ tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”

[15:38]  ⁴ tn The construction uses the imperative followed by perfect tenses with vav (ו) consecutives. The first perfect tense may be translated as the imperative, but the second, being a third common plural form, has to be subordinated as a purpose clause, or as the object of the preceding verb: “speak…and say…that they make.”

[15:38]  ⁵ sn This is a reference to the צִיצִת (tsitsit), the fringes on the borders of the robes. They were meant to hang from the corners of the upper garment (Deut 22:12), which was worn on top of the clothing. The tassel was probably made by twisting the overhanging threads of the garment into a knot that would hang down. This was a reminder of the covenant. The tassels were retained down through history, and today more elaborate prayer shawls with tassels are worn during prayer. For more information, see F. J. Stephens, “The Ancient Significance of Sisith,” JBL 50 (1931): 59-70; and S. Bertman, “Tasselled Garments in the Ancient East Mediterranean,” BA 24 (1961): 119-28.

[15:38]  ⁶ sn The blue color may represent the heavenly origin of the Law, or perhaps, since it is a royal color, the majesty of the Lord.

[15:39]  ⁷ tn Heb “seek out, look into.”

[15:39]  ⁸ tn This last clause is a relative clause explaining the influence of the human heart and physical sight. It literally says, “which you go whoring after them.” The verb for “whoring” may be interpreted to mean “act unfaithfully.” So, the idea is these influences lead to unfaithful activity: “after which you act unfaithfully.”

[22:12]  ⁹ tn Heb “twisted threads” (גְּדִלִים, gÿdilim) appears to be synonymous with צִיצִת (tsitsit) which, in Num 15:38, occurs in a passage instructing Israel to remember the covenant. Perhaps that is the purpose of the tassels here as well. Cf. KJV, ASV “fringes”; NAB “twisted cords.”

[8:44]  ¹⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹² sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ¹³ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹⁴ tn Grk “the flow of her blood.”