Luke 8:15-56

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ¹  the word, cling to it ²  with an honest and good ³  heart, and bear fruit with steadfast endurance. ⁴ 

Showing the Light

8:16 “No one lights ⁵  a lamp ⁶  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. ⁷  8:17 For nothing is hidden ⁸  that will not be revealed, ⁹  and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, ¹⁰  for whoever has will be given more, but ¹¹  whoever does not have, even what he thinks he has ¹²  will be taken from him.”

Jesus’ True Family

8:19 Now Jesus’ ¹³  mother and his brothers ¹⁴  came to him, but ¹⁵  they could not get near him because of the crowd. 8:20 So ¹⁶  he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied ¹⁷  to them, “My mother and my brothers are those ¹⁸  who hear the word of God and do it.” ¹⁹ 

Stilling of a Storm

8:22 One ²⁰  day Jesus ²¹  got into a boat ²²  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ²³  they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm ²⁴  came down on the lake, ²⁵  and the boat ²⁶  started filling up with water, and they were in danger. 8:24 They ²⁷  came ²⁸  and woke him, saying, “Master, Master, ²⁹  we are about to die!” So ³⁰  he got up and rebuked ³¹  the wind and the raging waves; ³²  they died down, and it was calm. 8:25 Then ³³  he said to them, “Where is your faith?” ³⁴  But they were afraid and amazed, ³⁵  saying to one another, “Who then is this? He commands even the winds and the water, ³⁶  and they obey him!”

Healing of a Demoniac

8:26 So ³⁷  they sailed over to the region of the Gerasenes, ³⁸  which is opposite ³⁹  Galilee. 8:27 As ⁴⁰  Jesus ⁴¹  stepped ashore, ⁴²  a certain man from the town ⁴³  met him who was possessed by demons. ⁴⁴  For a long time this man ⁴⁵  had worn no clothes and had not lived in a house, but among ⁴⁶  the tombs. 8:28 When he saw ⁴⁷  Jesus, he cried out, fell ⁴⁸  down before him, and shouted with a loud voice, “Leave me alone, ⁴⁹  Jesus, Son of the Most High ⁵⁰  God! I beg you, do not torment ⁵¹  me!” 8:29 For Jesus ⁵²  had started commanding ⁵³  the evil ⁵⁴  spirit to come out of the man. (For it had seized him many times, so ⁵⁵  he would be bound with chains and shackles ⁵⁶  and kept under guard. But ⁵⁷  he would break the restraints and be driven by the demon into deserted ⁵⁸  places.) ⁵⁹  8:30 Jesus then ⁶⁰  asked him, “What is your name?” He ⁶¹  said, “Legion,” ⁶²  because many demons had entered him. 8:31 And they began to beg ⁶³  him not to order ⁶⁴  them to depart into the abyss. ⁶⁵  8:32 Now a large herd of pigs was feeding there on the hillside, ⁶⁶  and the demonic spirits ⁶⁷  begged Jesus ⁶⁸  to let them go into them. He gave them permission. ⁶⁹  8:33 So ⁷⁰  the demons came out of the man and went into the pigs, and the herd of pigs ⁷¹  rushed down the steep slope into the lake and drowned. 8:34 When ⁷²  the herdsmen saw what had happened, they ran off and spread the news ⁷³  in the town ⁷⁴  and countryside. 8:35 So ⁷⁵  the people went out to see what had happened, and they came to Jesus. They ⁷⁶  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 8:36 Those ⁷⁷  who had seen it told them how the man who had been demon-possessed had been healed. ⁷⁸  8:37 Then ⁷⁹  all the people of the Gerasenes ⁸⁰  and the surrounding region ⁸¹  asked Jesus ⁸²  to leave them alone, ⁸³  for they were seized with great fear. ⁸⁴  So ⁸⁵  he got into the boat and left. ⁸⁶  8:38 The man from whom the demons had gone out begged to go ⁸⁷  with him, but Jesus ⁸⁸  sent him away, saying, 8:39 “Return to your home, ⁸⁹  and declare ⁹⁰  what God has done for you.” ⁹¹  So ⁹²  he went away, proclaiming throughout the whole town ⁹³  what Jesus ⁹⁴  had done for him.

Restoration and Healing

8:40 Now when Jesus returned, ⁹⁵  the crowd welcomed him, because they were all waiting for him. 8:41 Then ⁹⁶  a man named Jairus, who was a ruler ⁹⁷  of the synagogue, ⁹⁸  came up. Falling ⁹⁹  at Jesus’ feet, he pleaded ¹⁰⁰  with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. ¹⁰¹ 

As Jesus was on his way, the crowds pressed ¹⁰²  around him. 8:43 Now ¹⁰³  a woman was there who had been suffering from a hemorrhage ¹⁰⁴  for twelve years ¹⁰⁵  but could not be healed by anyone. 8:44 She ¹⁰⁶  came up behind Jesus ¹⁰⁷  and touched the edge ¹⁰⁸  of his cloak, ¹⁰⁹  and at once the bleeding ¹¹⁰  stopped. 8:45 Then ¹¹¹  Jesus asked, ¹¹²  “Who was it who touched me?” When they all denied it, Peter ¹¹³  said, “Master, the crowds are surrounding you and pressing ¹¹⁴  against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out ¹¹⁵  from me.” 8:47 When ¹¹⁶  the woman saw that she could not escape notice, ¹¹⁷  she came trembling and fell down before him. In ¹¹⁸  the presence of all the people, she explained why ¹¹⁹  she had touched him and how she had been immediately healed. 8:48 Then ¹²⁰  he said to her, “Daughter, your faith has made you well. ¹²¹  Go in peace.”

8:49 While he was still speaking, someone from the synagogue ruler’s ¹²²  house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told ¹²³  him, “Do not be afraid; just believe, and she will be healed.” ¹²⁴  8:51 Now when he came to the house, Jesus ¹²⁵  did not let anyone go in with him except Peter, John, ¹²⁶  and James, and the child’s father and mother. 8:52 Now they were all ¹²⁷  wailing and mourning ¹²⁸  for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun ¹²⁹  of him, because they knew ¹³⁰  that she was dead. ¹³¹  8:54 But Jesus ¹³²  gently took her by the hand and said, ¹³³  “Child, get up.” 8:55 Her ¹³⁴  spirit returned, ¹³⁵  and she got up immediately. Then ¹³⁶  he told them to give her something to eat. 8:56 Her ¹³⁷  parents were astonished, but he ordered them to tell no one ¹³⁸  what had happened.

[8:15]  ¹ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ² sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ³ 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.

[8:15]  ⁴ 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.

[8:16]  ⁵ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ⁶ 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.

[8:16]  ⁷ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[8:17]  ⁸ 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.

[8:17]  ⁹ tn Or “disclosed.”

[8:18]  ¹⁰ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ¹¹ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ¹² 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.

[8:19]  ¹³ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ¹⁴ 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.

[8:19]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:20]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

[8:21]  ¹⁷ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ¹⁸ 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.

[8:21]  ¹⁹ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[8:22]  ²⁰ 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.

[8:22]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ²² sn A boat that held all the disciples would be of significant size.

[8:22]  ²³ 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.

[8:23]  ²⁴ tn Or “a squall.”

[8:23]  ²⁵ 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.

[8:23]  ²⁶ 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.

[8:24]  ²⁷ tn Here δέ (de) has not been translated.

[8:24]  ²⁸ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ²⁹ tn The double vocative shows great emotion.

[8:24]  ³⁰ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ³¹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ³² sn Who has authority over the seas and winds is discussed in the OT: Ps 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.

[8:25]  ³³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ³⁴ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ³⁵ 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.

[8:25]  ³⁶ 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.

[8:26]  ³⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[8:26]  ³⁸ tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ 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.

[8:26]  ³⁹ sn That is, across the Sea of Galilee from Galilee.

[8:27]  ⁴⁰ tn Here δέ (de) has not been translated.

[8:27]  ⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ⁴² tn Grk “stepped out on land.”

[8:27]  ⁴³ tn Or “city.”

[8:27]  ⁴⁴ tn Grk “who had demons.”

[8:27]  ⁴⁵ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ⁴⁶ tn Or “in.”

[8:28]  ⁴⁷ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ⁴⁸ 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.

[8:28]  ⁴⁹ 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….”

[8:28]  ⁵⁰ sn On the title Most High see Luke 1:35.

[8:28]  ⁵¹ 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.

[8:29]  ⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ⁵³ tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, 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 (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ⁵⁴ tn Grk “unclean.”

[8:29]  ⁵⁵ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ⁵⁶ tn Or “fetters”; these were chains for the feet.

[8:29]  ⁵⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ⁵⁸ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ⁵⁹ sn This is a parenthetical, explanatory comment by the author.

[8:30]  ⁶⁰ 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.

[8:30]  ⁶¹ tn Here δέ (de) has not been translated.

[8:30]  ⁶² 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.

[8:31]  ⁶³ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ⁶⁴ tn Or “command.”

[8:31]  ⁶⁵ tn This word, ἄβυσσος (abusso"), 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).

[8:32]  ⁶⁶ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ⁶⁷ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ⁶⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ⁶⁹ 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.

[8:33]  ⁷⁰ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ⁷¹ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[8:34]  ⁷² tn Here δέ (de) has not been translated.

[8:34]  ⁷³ 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.

[8:34]  ⁷⁴ tn Or “city.”

[8:35]  ⁷⁵ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ⁷⁶ 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.

[8:36]  ⁷⁷ tn Here δέ (de) has not been translated.

[8:36]  ⁷⁸ 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.

[8:37]  ⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ⁸⁰ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ⁸¹ 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.”

[8:37]  ⁸² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ⁸³ tn Or “to depart from them.”

[8:37]  ⁸⁴ 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.

[8:37]  ⁸⁵ 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.

[8:37]  ⁸⁶ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[8:38]  ⁸⁷ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ⁸⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:39]  ⁸⁹ tn Grk “your house.”

[8:39]  ⁹⁰ tn Or “describe.”

[8:39]  ⁹¹ 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.

[8:39]  ⁹² tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ⁹³ tn Or “city.”

[8:39]  ⁹⁴ 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.

[8:40]  ⁹⁵ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[8:41]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ sn See the note on synagogues in 4:15.

[8:41]  ⁹⁹ 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]  ¹⁰⁰ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[8:42]  ¹⁰¹ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ¹⁰² 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]  ¹⁰³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹⁰⁴ tn Grk “a flow of blood.”

[8:43]  ¹⁰⁵ 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]  ¹⁰⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹⁰⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹⁰⁸ 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]  ¹⁰⁹ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹¹⁰ tn Grk “the flow of her blood.”

[8:45]  ¹¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ¹¹² tn Grk “said.”

[8:45]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ tn Here δέ (de) has not been translated.

[8:47]  ¹¹⁷ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ¹¹⁸ 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]  ¹¹⁹ tn Grk “told for what reason.”

[8:48]  ¹²⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ¹²¹ 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]  ¹²² 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]  ¹²³ tn Grk “answered.”

[8:50]  ¹²⁴ 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]  ¹²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ¹²⁶ 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]  ¹²⁷ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ¹²⁸ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[8:53]  ¹²⁹ tn This imperfect verb has been translated as an ingressive imperfect.

[8:53]  ¹³⁰ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[8:53]  ¹³¹ tn Or “had died.”

[8:54]  ¹³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ¹³³ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[8:55]  ¹³⁴ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ¹³⁵ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ¹³⁶ 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]  ¹³⁷ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ¹³⁸ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.