Lukas 8:40-56

Restoration and Healing

8:40 Now when Jesus returned, ¹  the crowd welcomed him, because they were all waiting for him. 8:41 Then ²  a man named Jairus, who was a ruler ³  of the synagogue, ⁴  came up. Falling ⁵  at Jesus’ feet, he pleaded ⁶  with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. ⁷ 

As Jesus was on his way, the crowds pressed ⁸  around him. 8:43 Now ⁹  a woman was there who had been suffering from a hemorrhage ¹⁰  for twelve years ¹¹  but could not be healed by anyone. 8:44 She ¹²  came up behind Jesus ¹³  and touched the edge ¹⁴  of his cloak, ¹⁵  and at once the bleeding ¹⁶  stopped. 8:45 Then ¹⁷  Jesus asked, ¹⁸  “Who was it who touched me?” When they all denied it, Peter ¹⁹  said, “Master, the crowds are surrounding you and pressing ²⁰  against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out ²¹  from me.” 8:47 When ²²  the woman saw that she could not escape notice, ²³  she came trembling and fell down before him. In ²⁴  the presence of all the people, she explained why ²⁵  she had touched him and how she had been immediately healed. 8:48 Then ²⁶  he said to her, “Daughter, your faith has made you well. ²⁷  Go in peace.”

8:49 While he was still speaking, someone from the synagogue ruler’s ²⁸  house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told ²⁹  him, “Do not be afraid; just believe, and she will be healed.” ³⁰  8:51 Now when he came to the house, Jesus ³¹  did not let anyone go in with him except Peter, John, ³²  and James, and the child’s father and mother. 8:52 Now they were all ³³  wailing and mourning ³⁴  for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun ³⁵  of him, because they knew ³⁶  that she was dead. ³⁷  8:54 But Jesus ³⁸  gently took her by the hand and said, ³⁹  “Child, get up.” 8:55 Her ⁴⁰  spirit returned, ⁴¹  and she got up immediately. Then ⁴²  he told them to give her something to eat. 8:56 Her ⁴³  parents were astonished, but he ordered them to tell no one ⁴⁴  what had happened.

Lukas 9:37-43

Healing a Boy with an Unclean Spirit

9:37 Now on ⁴⁵  the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then ⁴⁶  a man from the crowd cried out, ⁴⁷  “Teacher, I beg you to look at ⁴⁸  my son – he is my only child! 9:39 A ⁴⁹  spirit seizes him, and he suddenly screams; ⁵⁰  it throws him into convulsions ⁵¹  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ⁵²  him severely. 9:40 I ⁵³  begged ⁵⁴  your disciples to cast it out, but ⁵⁵  they could not do so.” ⁵⁶  9:41 Jesus answered, ⁵⁷  “You ⁵⁸  unbelieving ⁵⁹  and perverse generation! How much longer ⁶⁰  must I be with you and endure ⁶¹  you? ⁶²  Bring your son here.” 9:42 As ⁶³  the boy ⁶⁴  was approaching, the demon threw him to the ground ⁶⁵  and shook him with convulsions. ⁶⁶  But Jesus rebuked ⁶⁷  the unclean ⁶⁸  spirit, healed the boy, and gave him back to his father. 9:43 Then ⁶⁹  they were all astonished at the mighty power ⁷⁰  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ⁷¹  was amazed at everything Jesus ⁷²  was doing, he said to his disciples,

Lukas 9:46-48

Concerning the Greatest

9:46 Now an argument started among the disciples ⁷³  as to which of them might be ⁷⁴  the greatest. 9:47 But when Jesus discerned their innermost thoughts, ⁷⁵  he took a child, had him stand by ⁷⁶  his side, 9:48 and said to them, “Whoever welcomes ⁷⁷  this child ⁷⁸  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ⁷⁹ 

Lukas 18:15-17

Jesus and Little Children

18:15 Now people ⁸⁰  were even bringing their babies ⁸¹  to him for him to touch. ⁸²  But when the disciples saw it, they began to scold those who brought them. ⁸³  18:16 But Jesus called for the children, ⁸⁴  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ⁸⁵  belongs to such as these. ⁸⁶  18:17 I tell you the truth, ⁸⁷  whoever does not receive ⁸⁸  the kingdom of God like a child ⁸⁹  will never ⁹⁰  enter it.”

[8:40]  ¹ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[8:40]  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).

[8:41]  ² 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).

[8:41]  ³ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ⁴ sn See the note on synagogues in 4:15.

[8:41]  ⁵ 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.

[8:41]  ⁶ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[8:42]  ⁷ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ⁸ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[8:43]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹⁰ tn Grk “a flow of blood.”

[8:43]  ¹¹ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s 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). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[8:44]  ¹² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹⁴ 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]  ¹⁵ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹⁶ tn Grk “the flow of her blood.”

[8:44]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[8:45]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ¹⁸ tn Grk “said.”

[8:45]  ¹⁹ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ 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.

[8:45]  ²⁰ 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!”

[8:46]  ²¹ 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.

[8:47]  ²² tn Here δέ (de) has not been translated.

[8:47]  ²³ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ²⁴ 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.

[8:47]  ²⁵ tn Grk “told for what reason.”

[8:48]  ²⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ²⁷ 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.

[8:49]  ²⁸ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") 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).

[8:50]  ²⁹ tn Grk “answered.”

[8:50]  ³⁰ 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.

[8:51]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ³² 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.

[8:52]  ³³ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ³⁴ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[8:53]  ³⁵ tn This imperfect verb has been translated as an ingressive imperfect.

[8:53]  ³⁶ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[8:53]  ³⁷ tn Or “had died.”

[8:54]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ³⁹ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[8:55]  ⁴⁰ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ⁴¹ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ⁴² 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.

[8:56]  ⁴³ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ⁴⁴ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[9:37]  ⁴⁵ tn Grk “Now it happened that on.” 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.

[9:38]  ⁴⁶ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).

[9:38]  ⁴⁷ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ⁴⁸ tn This verb means “to have regard for”; see Luke 1:48.

[9:39]  ⁴⁹ tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. 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).

[9:39]  ⁵⁰ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ⁵¹ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ⁵² tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[9:40]  ⁵³ tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.

[9:40]  ⁵⁴ sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

[9:40]  ⁵⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:40]  ⁵⁶ tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:41]  ⁵⁷ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ⁵⁸ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ⁵⁹ tn Or “faithless.”

[9:41]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:41]  ⁶⁰ tn Grk “how long.”

[9:41]  ⁶¹ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ⁶² sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:42]  ⁶³ tn Here δέ (de) has not been translated.

[9:42]  ⁶⁴ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ⁶⁵ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ⁶⁶ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ⁶⁷ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ⁶⁸ sn This is a reference to an evil spirit. See Luke 4:33.

[9:43]  ⁶⁹ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ⁷⁰ sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

[9:43]  ⁷¹ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ⁷² tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

[9:43]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.

[9:46]  ⁷³ tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.

[9:46]  ⁷⁴ tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).

[9:47]  ⁷⁵ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ⁷⁶ tn On this use of παρά (para), see BDF §239.1.1.

[9:48]  ⁷⁷ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ⁷⁸ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ⁷⁹ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

[18:15]  ⁸⁰ tn Grk “they.”

[18:15]  ⁸¹ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ⁸² tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ⁸³ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[18:16]  ⁸⁴ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ⁸⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:16]  ⁸⁶ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[18:17]  ⁸⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ⁸⁸ sn On receive see John 1:12.

[18:17]  ⁸⁹ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ⁹⁰ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.