Text -- Luke 8:44-56 (NET)

8:44 She came up behind Jesus and touched the edge of his cloak, and at once the bleeding stopped. 8:45 Then Jesus asked, “Who was it who touched me?” When they all denied it, Peter said, “Master, the crowds are surrounding you and pressing against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out from me.” 8:47 When the woman saw that she could not escape notice, she came trembling and fell down before him. In the presence of all the people, she explained why she had touched him and how she had been immediately healed. 8:48 Then he said to her, “Daughter, your faith has made you well. Go in peace.” 8:49 While he was still speaking, someone from the synagogue ruler’s house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told him, “Do not be afraid; just believe, and she will be healed.” 8:51 Now when he came to the house, Jesus did not let anyone go in with him except Peter, John, and James, and the child’s father and mother. 8:52 Now they were all wailing and mourning for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun of him, because they knew that she was dead. 8:54 But Jesus gently took her by the hand and said, “Child, get up.” 8:55 Her spirit returned, and she got up immediately. Then he told them to give her something to eat. 8:56 Her parents were astonished, but he ordered them to tell no one what had happened.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 8:44

¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³ 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.

⁴ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

⁵ 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.

NET Notes: Luk 8:45

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “said.”

³ 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.

⁴ 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!”

NET Notes: Luk 8:46

¹ 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.

NET Notes: Luk 8:47

¹ tn Here δέ (de) has not been translated.

² tn Or “could not remain unnoticed” (see L&N 28.83).

³ 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.

⁴ tn Grk “told for what reason.”

NET Notes: Luk 8:48

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² 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.

NET Notes: Luk 8:49

¹ 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).

NET Notes: Luk 8:50

¹ tn Grk “answered.”

² 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.

NET Notes: Luk 8:51

¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

² 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.

NET Notes: Luk 8:52

¹ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

² tn Grk “beating the breasts” (in mourning); see L&N 52.1.

NET Notes: Luk 8:53

¹ tn This imperfect verb has been translated as an ingressive imperfect.

² tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

³ tn Or “had died.”

NET Notes: Luk 8:54

¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

² tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

NET Notes: Luk 8:55

¹ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn In other words, she came back to life; see Acts 20:10.

³ 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.

NET Notes: Luk 8:56

¹ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.