Luke 8
Young's Literal Translation
8 And it came to pass thereafter, that he was going through every city and village, preaching and proclaiming good news of the reign of God, and the twelve [are] with him,
2 and certain women, who were healed of evil spirits and infirmities, Mary who is called Magdalene, from whom seven demons had gone forth,
3 and Joanna wife of Chuza, steward of Herod, and Susanna, and many others, who were ministering to him from their substance.
4 And a great multitude having gathered, and those who from city and city were coming unto him, he spake by a simile:
5 `The sower went forth to sow his seed, and in his sowing some indeed fell beside the way, and it was trodden down, and the fowls of the heaven did devour it.
6 `And other fell upon the rock, and having sprung up, it did wither, through not having moisture.
7 `And other fell amidst the thorns, and the thorns having sprung up with it, did choke it.
8 `And other fell upon the good ground, and having sprung up, it made fruit an hundred fold.' These things saying, he was calling, `He having ears to hear -- let him hear.'
9 And his disciples were questioning him, saying, `What may this simile be?'
10 And he said, `To you it hath been given to know the secrets of the reign of God, and to the rest in similes; that seeing they may not see, and hearing they may not understand.
11 `And this is the simile: The seed is the word of God,
12 and those beside the way are those hearing, then cometh the Devil, and taketh up the word from their heart, lest having believed, they may be saved.
13 `And those upon the rock: They who, when they may hear, with joy do receive the word, and these have no root, who for a time believe, and in time of temptation fall away.
14 `And that which fell to the thorns: These are they who have heard, and going forth, through anxieties, and riches, and pleasures of life, are choked, and bear not to completion.
15 `And that in the good ground: These are they, who in an upright and good heart, having heard the word, do retain [it], and bear fruit in continuance.
16 `And no one having lighted a lamp doth cover it with a vessel, or under a couch doth put [it]; but upon a lamp-stand he doth put [it], that those coming in may see the light,
17 for nothing is secret, that shall not become manifest, nor hid, that shall not be known, and become manifest.
18 `See, therefore, how ye hear, for whoever may have, there shall be given to him, and whoever may not have, also what he seemeth to have, shall be taken from him.'
19 And there came unto him his mother and brethren, and they were not able to get to him because of the multitude,
20 and it was told him, saying, `Thy mother and thy brethren do stand without, wishing to see thee;'
21 and he answering said unto them, `My mother and my brethren! they are those who the word of God are hearing, and doing.'
22 And it came to pass, on one of the days, that he himself went into a boat with his disciples, and he said unto them, `We may go over to the other side of the lake;' and they set forth,
23 and as they are sailing he fell deeply asleep, and there came down a storm of wind to the lake, and they were filling, and were in peril.
24 And having come near, they awoke him, saying, `Master, master, we perish;' and he, having arisen, rebuked the wind and the raging of the water, and they ceased, and there came a calm,
25 and he said to them, `Where is your faith?' and they being afraid did wonder, saying unto one another, `Who, then, is this, that even the winds he doth command, and the water, and they obey him?'
26 And they sailed down to the region of the Gadarenes, that is over-against Galilee,
27 and he having gone forth upon the land, there met him a certain man, out of the city, who had demons for a long time, and with a garment was not clothed, and in a house was not abiding, but in the tombs,
28 and having seen Jesus, and having cried out, he fell before him, and with a loud voice, said, `What -- to me and to thee, Jesus, Son of God Most High? I beseech thee, mayest thou not afflict me!'
29 For he commanded the unclean spirit to come forth from the man, for many times it had caught him, and he was being bound with chains and fetters -- guarded, and breaking asunder the bonds he was driven by the demons to the deserts.
30 And Jesus questioned him, saying, `What is thy name?' and he said, `Legion,' (because many demons were entered into him,)
31 and he was calling on him, that he may not command them to go away to the abyss,
32 and there was there a herd of many swine feeding in the mountain, and they were calling on him, that he might suffer them to enter into these, and he suffered them,
33 and the demons having gone forth from the man, did enter into the swine, and the herd rushed down the steep to the lake, and were choked.
34 And those feeding [them], having seen what was come to pass, fled, and having gone, told [it] to the city, and to the fields;
35 and they came forth to see what was come to pass, and they came unto Jesus, and found the man sitting, out of whom the demons had gone forth, clothed, and right-minded, at the feet of Jesus, and they were afraid;
36 and those also having seen [it], told them how the demoniac was saved.
37 And the whole multitude of the region of the Gadarenes round about asked him to go away from them, because with great fear they were pressed, and he having entered into the boat, did turn back.
38 And the man from whom the demons had gone forth was beseeching of him to be with him, and Jesus sent him away, saying,
39 `Turn back to thy house, and tell how great things God did to thee;' and he went away through all the city proclaiming how great things Jesus did to him.
40 And it came to pass, in the turning back of Jesus, the multitude received him, for they were all looking for him,
41 and lo, there came a man, whose name [is] Jairus, and he was a chief of the synagogue, and having fallen at the feet of Jesus, was calling on him to come to his house;
42 because he had an only daughter about twelve years [old], and she was dying. And in his going away, the multitudes were thronging him,
43 and a woman, having an issue of blood for twelve years, who, having spent on physicians all her living, was not able to be healed by any,
44 having come near behind, touched the fringe of his garment, and presently the issue of her blood stood.
45 And Jesus said, `Who [is] it that touched me?' and all denying, Peter and those with him said, `Master, the multitudes press thee, and throng [thee], and thou dost say, Who [is] it that touched me!'
46 And Jesus said, `Some one did touch me, for I knew power having gone forth from me.'
47 And the woman, having seen that she was not hid, trembling, came, and having fallen before him, for what cause she touched him declared to him before all the people, and how she was healed presently;
48 and he said to her, `Take courage, daughter, thy faith hath saved thee, be going on to peace.'
49 While he is yet speaking, there doth come a certain one from the chief of the synagogue's [house], saying to him -- `Thy daughter hath died, harass not the Teacher;'
50 and Jesus having heard, answered him, saying, `Be not afraid, only believe, and she shall be saved.'
51 And having come to the house, he suffered no one to go in, except Peter, and James, and John, and the father of the child, and the mother;
52 and they were all weeping, and beating themselves for her, and he said, `Weep not, she did not die, but doth sleep;
53 and they were deriding him, knowing that she did die;
54 and he having put all forth without, and having taken hold of her hand, called, saying, `Child, arise;'
55 and her spirit came back, and she arose presently, and he directed that there be given to her to eat;
56 and her parents were amazed, but he charged them to say to no one what was come to pass.
Luke 8
1599 Geneva Bible
8 1 Women that minister unto Christ of their substance. 4 The parable of the sower. 16 The candle. 19 Christ’s mother and brethren. 22 He rebuked the winds. 26 Of Legion. 37 The Gadarenes reject Christ. 41 Jairus’s daughter healed. 43 The woman delivered from the issue of blood. 52 Weeping for the dead.
1 And it came to pass afterward, that he himself went through every city and town, preaching and publishing the kingdom of God, and the twelve were with him,
2 And certain women, which were healed of evil spirits, and infirmities, as (A)Mary which was called Magdalene, out of whom went seven devils,
3 And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others which ministered unto him of their substance.
4 (B)[a]Now when much people were gathered together, and were come unto him out of all cities, he spake by a parable.
5 A sower went out to sow his seed, and as he sowed, some fell by the wayside, and it was trodden under feet, and the fowls of heaven devoured it up.
6 And some fell on the stones, and when it was sprung up, it withered away, because it lacked moistness.
7 And some fell among thorns, and the thorns sprang up with it, and choked it.
8 And some fell on good ground, and sprang up, and bare fruit, an hundredfold. And as he said these things, he cried, He that hath ears to hear, let him hear.
9 Then his disciples asked him, demanding what parable that was.
10 And he said, Unto you it is given to know the [b]secrets of the kingdom of God, but to others in parables, that when (C)they see, they should not see, and when they hear, they should not understand.
11 (D)The parable is this, The seed is the word of God.
12 And they that are beside the way, are they that hear: afterward cometh the devil, and taketh away the word out of their hearts, lest they should believe, and be saved.
13 But they that are on the stones, are they which when they have heard, receive the word with joy: but they have no roots: which for a while believe, but in the time of temptation go away.
14 And that which fell among thorns, are they which have heard, and after [c]their departure are choked with cares and with riches, and voluptuous living, and [d]bring forth no fruit.
15 But that which fell in good ground, are they which with an [e]honest and good heart hear the word, [f]and keep it, and bring forth fruit with patience.
16 ¶ (E)[g]No man when he hath lighted a candle, covereth it under a vessel, neither putteth it under the bed, but setteth it on a candlestick, that they that enter in, may see the light.
17 (F)For nothing is secret, that shall not be evident: neither anything hid, that shall not be known, and come to light.
18 [h]Take [i]heed therefore how ye hear: for (G)whosoever hath, to him shall be given: and whosoever hath not, from him shall be taken even that [j]which it seemeth that he hath.
19 ¶ (H)[k]Then came to him his mother and his brethren, and could not come near to him for the press.
20 And it was told him by certain which said, Thy mother and thy brethren stand without, and would see thee.
21 But he answered, and said unto them, My mother and my brethren are these which hear the word of God, and do it.
22 ¶ (I)[l]And it came to pass on a certain day, that he went into a ship with his disciples, and he said unto them, Let us go over unto the other side of the lake. And they launched forth.
23 And as they sailed, he fell [m]asleep, and there came down a storm of wind on the lake, and [n]they were filled with water, and were in jeopardy.
24 Then they went to him, and awoke him, saying, Master, Master, we perish. And he arose, and rebuked the wind, and the waves of water: and they ceased, and it was calm.
25 Then he said unto them, Where is your faith? and they feared, and wondered among themselves, saying, Who is this that commandeth both the winds and water, and they obey him!
26 ¶ (J)So they sailed unto the region of the Gadarenes, which is over against Galilee.
27 [o]And as he went out to land, there met him a certain man out of the city, which had devils long time, and he wore no garment, neither abode in house, but in the graves.
28 And when he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus the son of God the most High? I beseech thee torment me not.
29 For he commanded the foul spirit to come out of the man: (for oft times he had caught him: therefore he was bound with chains, and kept in fetters: but he brake the bands, [p]and was carried of the devil into wildernesses.)
30 Then Jesus asked him, saying, What is thy name? and he said, Legion, because many devils were entered into him.
31 And they besought him, that he would not command them to go out into the deep.
32 And there was thereby an herd of many swine feeding on an hill: and the devils besought him, that he would suffer them to enter into them. So he suffered them.
33 Then went the devils out of the man, and entered into the swine: and the herd was carried with violence from a steep down place into the lake, and was choked.
34 When the herdsmen saw what was done, they fled: and when they were departed, they told it in the city and in the country.
35 Then they came out to see what was done, and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.
36 They also which saw it, told them by what means he that was possessed with the devil, was healed.
37 Then the whole multitude of the country about the Gadarenes, besought him that he would depart from them: for they were taken with a great fear: and he went into the ship, and returned.
38 Then the man, out of whom the devils were departed, besought him that he might be with him: but Jesus sent him away, saying,
39 Return into thine own house, and show what great things God hath done to thee. So he went his way, and preached [q]throughout all the city, what great things Jesus had done unto him.
40 ¶ And it came to pass, when Jesus was come again, that the people [r]received him: for they all waited for him.
41 ¶ (K)[s]And behold, there came a man named Jairus, and he was the ruler of the Synagogue, who fell down at Jesus’ feet, and besought him that he would come into his house.
42 For he had but a daughter only, about twelve years of age, and she lay a dying (and as he went, the people thronged him.
43 And a woman having an issue of blood, twelve years long, which had spent all her [t]substance upon physicians, and could not be healed of any:
44 When she came behind him, she touched the hem of his garment, and immediately her issue of blood stanched.
45 Then Jesus said, Who is it that hath touched me? When every man denied, Peter said and they that were with him, Master, the multitude thrust thee, and tread on thee, and sayest thou, Who hath touched me?
46 And Jesus said, Someone hath touched me: for I perceive that virtue is gone out of me.
47 When the woman saw that she was not hid, she came trembling, and fell down before him, and told him before all the people: for what cause she had touched him, and how she was healed immediately.
48 And he said unto her, Daughter, be of good comfort: thy faith hath saved thee: go in peace.)
49 While he yet spake, there came one from the ruler of the Synagogue’s house, which said to him, Thy daughter is dead: disease not the Master.
50 When Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be saved.
51 And when he went into the house, he suffered no man to go in with him, save Peter, and James, and John, and the father and mother of the maid.
52 And all wept, and [u]sorrowed for her: but he said, Weep not: for she is not dead, but sleepeth.
53 And they laughed him to scorn, knowing that she was dead.
54 So he thrust them all out, and took her by the hand, and cried, saying, Maid, arise.
55 And her spirit came again, and she [v]rose straightway: and he commanded to give her meat.
56 Then her parents were astonied: but he commanded them that they should tell no man what was done.
Footnotes
- Luke 8:4 The selfsame Gospel is sown everywhere, but not with like fruit, and that through the only fault of men themselves.
- Luke 8:10 Those things are called secret, which may not be uttered: for the word used here, is as much as we say in our tongue, to hold a man’s peace.
- Luke 8:14 That is, so soon as they have heard the word, they go about their business.
- Luke 8:14 They bring not forth perfect and full fruit to the ripening: or, they begin, but they bring not to an end.
- Luke 8:15 Which seeketh not only to seem such a one, but is so indeed: so that this word, Honest, respecteth the outward life, and the word, good, is referred to the good gifts of the mind.
- Luke 8:15 With much ado: for the devil and the flesh fight against the spirit of God, which is a new guest.
- Luke 8:16 That that every man hath received in private, he ought to bestow to the use and profit of all men.
- Luke 8:18 Heavenly gifts are lost with niggardliness, and increase with liberality.
- Luke 8:18 That is, with what minds you come to hear the word, and how you behave yourselves when you have heard it.
- Luke 8:18 Either to himself, or to others, or to both: for there are none so proud, as these fellows, if it were possible to see that, that they cloke: neither are there that deceive the simple more than they do.
- Luke 8:19 There is no knot of flesh and blood, among men so nigh and strait, as the band which is between Christ, and them who embrace him with a true faith.
- Luke 8:22 It is expedient for us sometimes to come into extreme danger, as though Christ passed not for us, that we may have a better trial, both of his power, and also of our weakness.
- Luke 8:23 Jesus fell on sleep: and it appeareth, that he was very fast on sleep, because they called twice before he awoke.
- Luke 8:23 Not the disciples, but the ship.
- Luke 8:27 Christ showeth, by casting out a Legion of devils by his word only, that his heavenly virtue was appointed to deliver men from the slavery of the devil: but foolish men will not for the most part redeem this so excellent grace freely offered unto them, with the least loss of their pelting pelf.
- Luke 8:29 By force and violence, as a horse when he is spurred.
- Luke 8:39 To wit, the city of the Gadarenes: and though Mark says that he preached it in Decapolis, they differ not, for Pliny recordeth, lib. 5, chap. 18, that Gadara is a town of Decapolis, so that Decapolis was partly on this side Jordan, and partly on the other side.
- Luke 8:40 The multitude was glad he was come again, and rejoiced greatly.
- Luke 8:41 Christ showeth by a double miracle, that he is Lord both of life and death.
- Luke 8:43 All that she had to live upon.
- Luke 8:52 The word signifieth to beat and strike, and is transferred to the mournings and lamentations, that are at burials, at which times men use such kind of behavior.
- Luke 8:55 The corpse was laid out, and the wench received life, and rose out of the bed, that all the world might see, she was not only restored to life, but also void of all sickness.
Luke 8
New English Translation
Jesus’ Ministry and the Help of Women
8 Some time[a] afterward[b] he went on through towns[c] and villages, preaching and proclaiming the good news[d] of the kingdom of God.[e] The[f] twelve were with him, 2 and also some women[g] who had been healed of evil spirits and disabilities:[h] Mary[i] (called Magdalene), from whom seven demons had gone out, 3 and Joanna the wife of Cuza[j] (Herod’s[k] household manager),[l] Susanna, and many others who provided for them[m] out of their own resources.
The Parable of the Sower
4 While a large crowd was gathering and people were coming to Jesus[n] from one town after another,[o] he spoke to them[p] in a parable: 5 “A sower went out to sow[q] his seed.[r] And as he sowed, some fell along the path and was trampled on, and the wild birds[s] devoured it. 6 Other seed fell on rock,[t] and when it came up, it withered because it had no moisture. 7 Other seed fell among the thorns,[u] and they grew up with it and choked[v] it. 8 But[w] other seed fell on good soil and grew,[x] and it produced a hundred times as much grain.”[y] As he said this,[z] he called out, “The one who has ears to hear had better listen!”[aa]
9 Then[ab] his disciples asked him what this parable meant.[ac] 10 He[ad] said, “You have been given[ae] the opportunity to know[af] the secrets[ag] of the kingdom of God,[ah] but for others they are in parables, so that although they see they may not see, and although they hear they may not understand.[ai]
11 “Now the parable means[aj] this: The seed is the word of God. 12 Those along the path are the ones who have heard; then the devil[ak] comes and takes away the word[al] from their hearts, so that they may not believe[am] and be saved. 13 Those[an] on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while,[ao] but[ap] in a time of testing[aq] fall away.[ar] 14 As for the seed that[as] fell among thorns, these are the ones who hear, but[at] as they go on their way they are choked[au] by the worries and riches and pleasures of life,[av] and their fruit does not mature.[aw] 15 But as for the seed that landed on good soil, these are the ones who, after hearing[ax] the word, cling to it[ay] with an honest and good[az] heart, and bear fruit with steadfast endurance.[ba]
Showing the Light
16 “No one lights[bb] a lamp[bc] and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light.[bd] 17 For nothing is hidden[be] that will not be revealed,[bf] and nothing concealed that will not be made known and brought to light. 18 So listen carefully,[bg] for whoever has will be given more, but[bh] whoever does not have, even what he thinks he has[bi] will be taken from him.”
Jesus’ True Family
19 Now Jesus’[bj] mother and his brothers[bk] came to him, but[bl] they could not get near him because of the crowd. 20 So[bm] he was told, “Your mother and your brothers are standing outside, wanting to see you.” 21 But he replied[bn] to them, “My mother and my brothers are those[bo] who hear the word of God and do it.”[bp]
Stilling of a Storm
22 One[bq] day Jesus[br] got into a boat[bs] with his disciples and said to them, “Let’s go across to the other side of the lake.” So[bt] they set out, 23 and as they sailed he fell asleep. Now a violent windstorm[bu] came down on the lake,[bv] and the boat[bw] started filling up with water, and they were in danger. 24 They[bx] came[by] and woke him, saying, “Master, Master,[bz] we are about to die!” So[ca] he got up and rebuked[cb] the wind and the raging waves;[cc] they died down, and it was calm. 25 Then[cd] he said to them, “Where is your faith?”[ce] But they were afraid and amazed,[cf] saying to one another, “Who then is this? He commands even the winds and the water,[cg] and they obey him!”
Healing of a Demoniac
26 So[ch] they sailed over to the region of the Gerasenes,[ci] which is opposite[cj] Galilee. 27 As[ck] Jesus[cl] stepped ashore,[cm] a certain man from the town[cn] met him who was possessed by demons.[co] For a long time this man[cp] had worn no clothes and had not lived in a house, but among[cq] the tombs. 28 When he saw[cr] Jesus, he cried out, fell[cs] down before him, and shouted with a loud voice, “Leave me alone,[ct] Jesus, Son of the Most High[cu] God! I beg you, do not torment[cv] me!” 29 For Jesus[cw] had started commanding[cx] the evil[cy] spirit to come out of the man. (For it had seized him many times, so[cz] he would be bound with chains and shackles[da] and kept under guard. But[db] he would break the restraints and be driven by the demon into deserted[dc] places.)[dd] 30 Jesus then[de] asked him, “What is your name?” He[df] said, “Legion,”[dg] because many demons had entered him. 31 And they began to beg[dh] him not to order[di] them to depart into the abyss.[dj] 32 Now a large herd of pigs was feeding there on the hillside,[dk] and the demonic spirits[dl] begged Jesus[dm] to let them go into them. He gave them permission.[dn] 33 So[do] the demons came out of the man and went into the pigs, and the herd of pigs[dp] rushed down the steep slope into the lake and drowned. 34 When[dq] the herdsmen saw what had happened, they ran off and spread the news[dr] in the town[ds] and countryside. 35 So[dt] the people went out to see what had happened, and they came to Jesus. They[du] found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 36 Those[dv] who had seen it told them how the man who had been demon-possessed had been healed.[dw] 37 Then[dx] all the people of the Gerasenes[dy] and the surrounding region[dz] asked Jesus[ea] to leave them alone,[eb] for they were seized with great fear.[ec] So[ed] he got into the boat and left.[ee] 38 The man from whom the demons had gone out begged to go[ef] with him, but Jesus[eg] sent him away, saying, 39 “Return to your home,[eh] and declare[ei] what God has done for you.”[ej] So[ek] he went away, proclaiming throughout the whole town[el] what Jesus[em] had done for him.
Restoration and Healing
40 Now when Jesus returned,[en] the crowd welcomed him, because they were all waiting for him. 41 Then[eo] a man named Jairus, who was a leader[ep] of the synagogue,[eq] came up. Falling[er] at Jesus’ feet, he pleaded[es] with him to come to his house, 42 because he had an only daughter, about twelve years old, and she was dying.[et]
As Jesus was on his way, the crowds pressed[eu] around him. 43 Now[ev] a woman was there who had been suffering from a hemorrhage[ew] for twelve years[ex] but could not be healed by anyone. 44 She[ey] came up behind Jesus[ez] and touched the edge[fa] of his cloak,[fb] and at once the bleeding[fc] stopped. 45 Then[fd] Jesus asked,[fe] “Who was it who touched me?” When they all denied it, Peter[ff] said, “Master, the crowds are surrounding you and pressing[fg] against you!” 46 But Jesus said, “Someone touched me, for I know that power has gone out[fh] from me.” 47 When[fi] the woman saw that she could not escape notice,[fj] she came trembling and fell down before him. In[fk] the presence of all the people, she explained why[fl] she had touched him and how she had been immediately healed. 48 Then[fm] he said to her, “Daughter, your faith has made you well.[fn] Go in peace.”
49 While he was still speaking, someone from the synagogue leader’s[fo] house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 50 But when Jesus heard this, he told[fp] him, “Do not be afraid; just believe, and she will be healed.”[fq] 51 Now when he came to the house, Jesus[fr] did not let anyone go in with him except Peter, John,[fs] and James, and the child’s father and mother. 52 Now they were all[ft] wailing and mourning[fu] for her, but he said, “Stop your weeping; she is not dead but asleep!” 53 And they began making fun[fv] of him, because they knew[fw] that she was dead.[fx] 54 But Jesus[fy] gently took her by the hand and said,[fz] “Child, get up.” 55 Her[ga] spirit returned,[gb] and she got up immediately. Then[gc] he told them to give her something to eat. 56 Her[gd] parents were astonished, but he ordered them to tell no one[ge] what had happened.
Footnotes
- Luke 8:1 tn Grk “And it happened that some time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
- Luke 8:1 tn Καθεξῆς (Kathexēs) is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
- Luke 8:1 tn Or “cities.”
- Luke 8:1 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
- Luke 8:1 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
- Luke 8:1 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 8:2 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
- Luke 8:2 tn Or “illnesses.” The term ἀσθένεια (astheneia) refers to the state of being ill and thus incapacitated in some way—“illness, disability, weakness.” (L&N 23.143).
- Luke 8:2 sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.
- Luke 8:3 sn Cuza is also spelled “Chuza” in many English translations.
- Luke 8:3 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
- Luke 8:3 tn Here ἐπίτροπος (epitropos) is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.
- Luke 8:3 tc Many mss (א A L Ψ ƒ1 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ ƒ13 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.
- Luke 8:4 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 8:4 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
- Luke 8:4 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
- Luke 8:5 sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.
- Luke 8:5 tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
- Luke 8:5 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
- Luke 8:6 sn The rock in Palestine would be a limestone base lying right under the soil.
- Luke 8:7 sn Palestinian weeds like these thorns could grow up to 6 feet in height and have a major root system.
- Luke 8:7 sn That is, crowded out the good plants.
- Luke 8:8 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
- Luke 8:8 tn Grk “when it grew, after it grew.”
- Luke 8:8 sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.
- Luke 8:8 tn Grk “said these things.”
- Luke 8:8 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
- Luke 8:9 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 8:9 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
- Luke 8:10 tn Here δέ (de) has not been translated.
- Luke 8:10 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
- Luke 8:10 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
- Luke 8:10 tn Grk “the mysteries.”sn The key term secrets (μυστήριον, mustērion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
- Luke 8:10 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
- Luke 8:10 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
- Luke 8:11 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
- Luke 8:12 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
- Luke 8:12 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
- Luke 8:12 tn The participle πιστεύσαντες (pisteusantes) has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
- Luke 8:13 tn Here δέ (de) has not been translated.
- Luke 8:13 sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
- Luke 8:13 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Luke 8:13 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
- Luke 8:13 sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
- Luke 8:14 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
- Luke 8:14 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Luke 8:14 sn That is, their concern for spiritual things is crowded out by material things.
- Luke 8:14 sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.
- Luke 8:14 tn The verb τελεσφορέω (telesphoreō) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
- Luke 8:15 tn The aorist participle ἀκούσαντες (akousantes) has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
- Luke 8:15 sn There is a tenacity that is a part of spiritual fruitfulness.
- Luke 8:15 sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.
- Luke 8:15 sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.
- Luke 8:16 tn The participle ἅψας (hapsas) has been translated as a finite verb due to requirements of contemporary English style.
- Luke 8:16 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.
- Luke 8:16 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
- Luke 8:17 sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
- Luke 8:17 tn Or “disclosed.”
- Luke 8:18 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
- Luke 8:18 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Luke 8:18 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.
- Luke 8:19 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 8:19 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
- Luke 8:19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Luke 8:20 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
- Luke 8:21 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
- Luke 8:21 tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.
- Luke 8:21 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
- Luke 8:22 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.
- Luke 8:22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 8:22 sn A boat that held all the disciples would be of significant size. See the note at Luke 5:3 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
- Luke 8:22 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Luke 8:23 tn Or “a squall.”
- Luke 8:23 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
- Luke 8:23 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
- Luke 8:24 tn Here δέ (de) has not been translated.
- Luke 8:24 tn The participle προσελθόντες (proselthontes) has been translated as a finite verb due to requirements of contemporary English style.
- Luke 8:24 tn The double vocative shows great emotion.
- Luke 8:24 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
- Luke 8:24 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
- Luke 8:24 sn Who has authority over the seas and winds is discussed in the OT: Pss 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
- Luke 8:25 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 8:25 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
- Luke 8:25 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
- Luke 8:25 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
- Luke 8:26 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
- Luke 8:26 tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ ƒ13 M sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ ƒ1 33 579 700* 1241) have “Gergesenes.” But early and significant representatives of the Alexandrian and Western groups (P75 B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms. sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore—the town that the herdsmen most likely entered after the drowning of the pigs.
- Luke 8:26 sn That is, across the Sea of Galilee from Galilee.
- Luke 8:27 tn Here δέ (de) has not been translated.
- Luke 8:27 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 8:27 tn Grk “stepped out on land.”
- Luke 8:27 tn Or “city.”
- Luke 8:27 tn Grk “who had demons.”
- Luke 8:27 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
- Luke 8:27 tn Or “in.”
- Luke 8:28 tn Grk “And seeing.” The participle ἰδών (idōn) has been taken temporally. Here δέ (de) has not been translated.
- Luke 8:28 tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
- Luke 8:28 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”
- Luke 8:28 sn On the title Most High see Luke 1:35.
- Luke 8:28 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
- Luke 8:29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 8:29 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parēngeilen, “he commanded”; P75 B Θ Ξ Ψ ƒ13 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parēngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive, suggesting that Jesus started to command the evil spirit to depart, and continued the command.
- Luke 8:29 tn Grk “unclean.”
- Luke 8:29 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
- Luke 8:29 tn Or “fetters”; these were chains for the feet.
- Luke 8:29 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Luke 8:29 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
- Luke 8:29 sn This is a parenthetical, explanatory comment by the author.
- Luke 8:30 tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.
- Luke 8:30 tn Here δέ (de) has not been translated.
- Luke 8:30 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
- Luke 8:31 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
- Luke 8:31 tn Or “command.”
- Luke 8:31 tn This word, ἄβυσσος (abussos), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).
- Luke 8:32 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
- Luke 8:32 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
- Luke 8:32 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 8:32 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
- Luke 8:33 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
- Luke 8:33 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
- Luke 8:34 tn Here δέ (de) has not been translated.
- Luke 8:34 tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.
- Luke 8:34 tn Or “city.”
- Luke 8:35 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
- Luke 8:35 tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Luke 8:36 tn Here δέ (de) has not been translated.
- Luke 8:36 tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.
- Luke 8:37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 8:37 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
- Luke 8:37 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
- Luke 8:37 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 8:37 tn Or “to depart from them.”
- Luke 8:37 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
- Luke 8:37 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
- Luke 8:37 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
- Luke 8:38 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
- Luke 8:38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 8:39 tn Grk “your house.”
- Luke 8:39 tn Or “describe.”
- Luke 8:39 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
- Luke 8:39 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
- Luke 8:39 tn Or “city.”
- Luke 8:39 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
- Luke 8:40 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).
- Luke 8:41 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
- Luke 8:41 tn Jairus is described as ἄρχων τῆς συναγωγῆς (archōn tēs sunagōgēs), the main elder at the synagogue who was in charge of organizing the services.
- Luke 8:41 sn See the note on synagogues in 4:15.
- Luke 8:41 tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
- Luke 8:41 tn This verb is an imperfect tense, commonly used by Luke for vividness.
- Luke 8:42 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
- Luke 8:42 sn Pressed is a very emphatic term—the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
- Luke 8:43 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Luke 8:43 tn Grk “a flow of blood.”sn This most likely refers to a chronic vaginal or uterine hemorrhage which would have rendered the woman ritually unclean. In addition to being a source of continuing embarrassment, the condition would have excluded the woman from social contact and religious activities. Contemporary remedies included wine mixed with rubber, alum, and crocuses (D. Bock, Luke [BECNT], 1:793).
- Luke 8:43 tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] ƒ1,13 33 [1424] M [lat syc,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain significant witnesses do not have the phrase (e.g., P75 B [D] 0279 sys sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA28 includes the words in brackets, indicating doubt as to their authenticity.
- Luke 8:44 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Luke 8:44 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 8:44 sn The edge of his cloak may simply refer to the edge or hem of the garment, but it could refer to the kraspedon, the tassel on the four corners of the garment, two in front and two behind, that served to remind the wearer of God’s commands (Num 15:37-41; Deut 22:12; D. L. Bock, Luke [BECNT], 1:794). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
- Luke 8:44 tn Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
- Luke 8:44 tn Grk “the flow of her blood.”sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
- Luke 8:45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 8:45 tn Grk “said.”
- Luke 8:45 tc Most mss, especially the later ones (א A C*,3 D L W Θ Ξ Ψ ƒ1,13 33 M latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several significant witnesses omit this phrase (P75 B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.
- Luke 8:45 sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”
- Luke 8:46 tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.
- Luke 8:47 tn Here δέ (de) has not been translated.
- Luke 8:47 tn Or “could not remain unnoticed” (see L&N 28.83).
- Luke 8:47 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
- Luke 8:47 tn Grk “told for what reason.”
- Luke 8:48 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 8:48 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
- Luke 8:49 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).
- Luke 8:50 tn Grk “answered.”
- Luke 8:50 tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.
- Luke 8:51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 8:51 tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
- Luke 8:52 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
- Luke 8:52 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
- Luke 8:53 tn This imperfect verb has been translated as an ingressive imperfect.
- Luke 8:53 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
- Luke 8:53 tn Or “had died.”
- Luke 8:54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 8:54 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
- Luke 8:55 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 8:55 sn In other words, she came back to life; see Acts 20:10.
- Luke 8:55 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Luke 8:56 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 8:56 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
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