Luke 8:27-56

8:27 As ¹  Jesus ²  stepped ashore, ³  a certain man from the town ⁴  met him who was possessed by demons. ⁵  For a long time this man ⁶  had worn no clothes and had not lived in a house, but among ⁷  the tombs. 8:28 When he saw ⁸  Jesus, he cried out, fell ⁹  down before him, and shouted with a loud voice, “Leave me alone, ¹⁰  Jesus, Son of the Most High ¹¹  God! I beg you, do not torment ¹²  me!” 8:29 For Jesus ¹³  had started commanding ¹⁴  the evil ¹⁵  spirit to come out of the man. (For it had seized him many times, so ¹⁶  he would be bound with chains and shackles ¹⁷  and kept under guard. But ¹⁸  he would break the restraints and be driven by the demon into deserted ¹⁹  places.) ²⁰  8:30 Jesus then ²¹  asked him, “What is your name?” He ²²  said, “Legion,” ²³  because many demons had entered him. 8:31 And they began to beg ²⁴  him not to order ²⁵  them to depart into the abyss. ²⁶  8:32 Now a large herd of pigs was feeding there on the hillside, ²⁷  and the demonic spirits ²⁸  begged Jesus ²⁹  to let them go into them. He gave them permission. ³⁰  8:33 So ³¹  the demons came out of the man and went into the pigs, and the herd of pigs ³²  rushed down the steep slope into the lake and drowned. 8:34 When ³³  the herdsmen saw what had happened, they ran off and spread the news ³⁴  in the town ³⁵  and countryside. 8:35 So ³⁶  the people went out to see what had happened, and they came to Jesus. They ³⁷  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 ³⁸  who had seen it told them how the man who had been demon-possessed had been healed. ³⁹  8:37 Then ⁴⁰  all the people of the Gerasenes ⁴¹  and the surrounding region ⁴²  asked Jesus ⁴³  to leave them alone, ⁴⁴  for they were seized with great fear. ⁴⁵  So ⁴⁶  he got into the boat and left. ⁴⁷  8:38 The man from whom the demons had gone out begged to go ⁴⁸  with him, but Jesus ⁴⁹  sent him away, saying, 8:39 “Return to your home, ⁵⁰  and declare ⁵¹  what God has done for you.” ⁵²  So ⁵³  he went away, proclaiming throughout the whole town ⁵⁴  what Jesus ⁵⁵  had done for him.

Restoration and Healing

8:40 Now when Jesus returned, ⁵⁶  the crowd welcomed him, because they were all waiting for him. 8:41 Then ⁵⁷  a man named Jairus, who was a ruler ⁵⁸  of the synagogue, ⁵⁹  came up. Falling ⁶⁰  at Jesus’ feet, he pleaded ⁶¹  with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. ⁶² 

As Jesus was on his way, the crowds pressed ⁶³  around him. 8:43 Now ⁶⁴  a woman was there who had been suffering from a hemorrhage ⁶⁵  for twelve years ⁶⁶  but could not be healed by anyone. 8:44 She ⁶⁷  came up behind Jesus ⁶⁸  and touched the edge ⁶⁹  of his cloak, ⁷⁰  and at once the bleeding ⁷¹  stopped. 8:45 Then ⁷²  Jesus asked, ⁷³  “Who was it who touched me?” When they all denied it, Peter ⁷⁴  said, “Master, the crowds are surrounding you and pressing ⁷⁵  against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out ⁷⁶  from me.” 8:47 When ⁷⁷  the woman saw that she could not escape notice, ⁷⁸  she came trembling and fell down before him. In ⁷⁹  the presence of all the people, she explained why ⁸⁰  she had touched him and how she had been immediately healed. 8:48 Then ⁸¹  he said to her, “Daughter, your faith has made you well. ⁸²  Go in peace.”

8:49 While he was still speaking, someone from the synagogue ruler’s ⁸³  house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told ⁸⁴  him, “Do not be afraid; just believe, and she will be healed.” ⁸⁵  8:51 Now when he came to the house, Jesus ⁸⁶  did not let anyone go in with him except Peter, John, ⁸⁷  and James, and the child’s father and mother. 8:52 Now they were all ⁸⁸  wailing and mourning ⁸⁹  for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun ⁹⁰  of him, because they knew ⁹¹  that she was dead. ⁹²  8:54 But Jesus ⁹³  gently took her by the hand and said, ⁹⁴  “Child, get up.” 8:55 Her ⁹⁵  spirit returned, ⁹⁶  and she got up immediately. Then ⁹⁷  he told them to give her something to eat. 8:56 Her ⁹⁸  parents were astonished, but he ordered them to tell no one ⁹⁹  what had happened.

[8:27]  ¹ tn Here δέ (de) has not been translated.

[8:27]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ³ tn Grk “stepped out on land.”

[8:27]  ⁴ tn Or “city.”

[8:27]  ⁵ tn Grk “who had demons.”

[8:27]  ⁶ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ⁷ tn Or “in.”

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

[8:28]  ⁹ 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]  ¹⁰ 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]  ¹¹ sn On the title Most High see Luke 1:35.

[8:28]  ¹² 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]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ¹⁴ 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]  ¹⁵ tn Grk “unclean.”

[8:29]  ¹⁶ 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]  ¹⁷ tn Or “fetters”; these were chains for the feet.

[8:29]  ¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ¹⁹ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ²⁰ sn This is a parenthetical, explanatory comment by the author.

[8:30]  ²¹ 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]  ²² tn Here δέ (de) has not been translated.

[8:30]  ²³ 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]  ²⁴ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ²⁵ tn Or “command.”

[8:31]  ²⁶ 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]  ²⁷ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ²⁸ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ³⁰ 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]  ³¹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ³² tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[8:34]  ³³ tn Here δέ (de) has not been translated.

[8:34]  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.

[8:34]  ³⁵ tn Or “city.”

[8:35]  ³⁶ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ³⁷ 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]  ³⁸ tn Here δέ (de) has not been translated.

[8:36]  ³⁹ 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]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ⁴¹ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ⁴² 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]  ⁴³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ⁴⁴ tn Or “to depart from them.”

[8:37]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[8:38]  ⁴⁸ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:39]  ⁵⁰ tn Grk “your house.”

[8:39]  ⁵¹ tn Or “describe.”

[8:39]  ⁵² 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]  ⁵³ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ⁵⁴ tn Or “city.”

[8:39]  ⁵⁵ 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]  ⁵⁶ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[8:41]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ sn See the note on synagogues in 4:15.

[8:41]  ⁶⁰ 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]  ⁶¹ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[8:42]  ⁶² tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ⁶³ 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]  ⁶⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ⁶⁵ tn Grk “a flow of blood.”

[8:43]  ⁶⁶ 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]  ⁶⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ⁶⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ⁶⁹ 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]  ⁷⁰ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ⁷¹ tn Grk “the flow of her blood.”

[8:45]  ⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ⁷³ tn Grk “said.”

[8:45]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ tn Here δέ (de) has not been translated.

[8:47]  ⁷⁸ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ⁷⁹ 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]  ⁸⁰ tn Grk “told for what reason.”

[8:48]  ⁸¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ⁸² 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]  ⁸³ 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]  ⁸⁴ tn Grk “answered.”

[8:50]  ⁸⁵ 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]  ⁸⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ⁸⁷ 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]  ⁸⁸ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ⁸⁹ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[8:53]  ⁹⁰ tn This imperfect verb has been translated as an ingressive imperfect.

[8:53]  ⁹¹ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[8:53]  ⁹² tn Or “had died.”

[8:54]  ⁹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ⁹⁴ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[8:55]  ⁹⁵ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ⁹⁶ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ⁹⁷ 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]  ⁹⁸ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ⁹⁹ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.