Discovery BoxLuke 8:6-56
Context8:6 Other seed fell on rock, 1 and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, 2 and they grew up with it and choked 3 it. 8:8 But 4 other seed fell on good soil and grew, 5 and it produced a hundred times as much grain.” 6 As he said this, 7 he called out, “The one who has ears to hear had better listen!” 8
8:9 Then 9 his disciples asked him what this parable meant. 10 8:10 He 11 said, “You have been given 12 the opportunity to know 13 the secrets 14 of the kingdom of God, 15 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 16
8:11 “Now the parable means 17 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 18 comes and takes away the word 19 from their hearts, so that they may not believe 20 and be saved. 8:13 Those 21 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, 22 but 23 in a time of testing 24 fall away. 25 8:14 As for the seed that 26 fell among thorns, these are the ones who hear, but 27 as they go on their way they are choked 28 by the worries and riches and pleasures of life, 29 and their fruit does not mature. 30 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 31 the word, cling to it 32 with an honest and good 33 heart, and bear fruit with steadfast endurance. 34
8:16 “No one lights 35 a lamp 36 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. 37 8:17 For nothing is hidden 38 that will not be revealed, 39 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 40 for whoever has will be given more, but 41 whoever does not have, even what he thinks he has 42 will be taken from him.”
8:19 Now Jesus’ 43 mother and his brothers 44 came to him, but 45 they could not get near him because of the crowd. 8:20 So 46 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 47 to them, “My mother and my brothers are those 48 who hear the word of God and do it.” 49
8:22 One 50 day Jesus 51 got into a boat 52 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 53 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 54 came down on the lake, 55 and the boat 56 started filling up with water, and they were in danger. 8:24 They 57 came 58 and woke him, saying, “Master, Master, 59 we are about to die!” So 60 he got up and rebuked 61 the wind and the raging waves; 62 they died down, and it was calm. 8:25 Then 63 he said to them, “Where is your faith?” 64 But they were afraid and amazed, 65 saying to one another, “Who then is this? He commands even the winds and the water, 66 and they obey him!”
8:26 So 67 they sailed over to the region of the Gerasenes, 68 which is opposite 69 Galilee. 8:27 As 70 Jesus 71 stepped ashore, 72 a certain man from the town 73 met him who was possessed by demons. 74 For a long time this man 75 had worn no clothes and had not lived in a house, but among 76 the tombs. 8:28 When he saw 77 Jesus, he cried out, fell 78 down before him, and shouted with a loud voice, “Leave me alone, 79 Jesus, Son of the Most High 80 God! I beg you, do not torment 81 me!” 8:29 For Jesus 82 had started commanding 83 the evil 84 spirit to come out of the man. (For it had seized him many times, so 85 he would be bound with chains and shackles 86 and kept under guard. But 87 he would break the restraints and be driven by the demon into deserted 88 places.) 89 8:30 Jesus then 90 asked him, “What is your name?” He 91 said, “Legion,” 92 because many demons had entered him. 8:31 And they began to beg 93 him not to order 94 them to depart into the abyss. 95 8:32 Now a large herd of pigs was feeding there on the hillside, 96 and the demonic spirits 97 begged Jesus 98 to let them go into them. He gave them permission. 99 8:33 So 100 the demons came out of the man and went into the pigs, and the herd of pigs 101 rushed down the steep slope into the lake and drowned. 8:34 When 102 the herdsmen saw what had happened, they ran off and spread the news 103 in the town 104 and countryside. 8:35 So 105 the people went out to see what had happened, and they came to Jesus. They 106 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 107 who had seen it told them how the man who had been demon-possessed had been healed. 108 8:37 Then 109 all the people of the Gerasenes 110 and the surrounding region 111 asked Jesus 112 to leave them alone, 113 for they were seized with great fear. 114 So 115 he got into the boat and left. 116 8:38 The man from whom the demons had gone out begged to go 117 with him, but Jesus 118 sent him away, saying, 8:39 “Return to your home, 119 and declare 120 what God has done for you.” 121 So 122 he went away, proclaiming throughout the whole town 123 what Jesus 124 had done for him.
8:40 Now when Jesus returned, 125 the crowd welcomed him, because they were all waiting for him. 8:41 Then 126 a man named Jairus, who was a ruler 127 of the synagogue, 128 came up. Falling 129 at Jesus’ feet, he pleaded 130 with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. 131
As Jesus was on his way, the crowds pressed 132 around him. 8:43 Now 133 a woman was there who had been suffering from a hemorrhage 134 for twelve years 135 but could not be healed by anyone. 8:44 She 136 came up behind Jesus 137 and touched the edge 138 of his cloak, 139 and at once the bleeding 140 stopped. 8:45 Then 141 Jesus asked, 142 “Who was it who touched me?” When they all denied it, Peter 143 said, “Master, the crowds are surrounding you and pressing 144 against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out 145 from me.” 8:47 When 146 the woman saw that she could not escape notice, 147 she came trembling and fell down before him. In 148 the presence of all the people, she explained why 149 she had touched him and how she had been immediately healed. 8:48 Then 150 he said to her, “Daughter, your faith has made you well. 151 Go in peace.”
8:49 While he was still speaking, someone from the synagogue ruler’s 152 house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told 153 him, “Do not be afraid; just believe, and she will be healed.” 154 8:51 Now when he came to the house, Jesus 155 did not let anyone go in with him except Peter, John, 156 and James, and the child’s father and mother. 8:52 Now they were all 157 wailing and mourning 158 for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun 159 of him, because they knew 160 that she was dead. 161 8:54 But Jesus 162 gently took her by the hand and said, 163 “Child, get up.” 8:55 Her 164 spirit returned, 165 and she got up immediately. Then 166 he told them to give her something to eat. 8:56 Her 167 parents were astonished, but he ordered them to tell no one 168 what had happened.
[8:6] 1 sn The rock in Palestine would be a limestone base lying right under the soil.
[8:7] 2 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[8:7] 3 sn That is, crowded out the good plants.
[8:8] 4 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[8:8] 5 tn Grk “when it grew, after it grew.”
[8:8] 6 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.
[8:8] 7 tn Grk “said these things.”
[8:8] 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).
[8:9] 9 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:9] 10 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
[8:10] 11 tn Here δέ (de) has not been translated.
[8:10] 12 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).
[8:10] 13 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.
[8:10] 14 tn Grk “the mysteries.”
[8:10] 15 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.
[8:10] 16 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[8:11] 17 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
[8:12] 18 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.
[8:12] 19 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.
[8:12] 20 tn The participle πιστεύσαντες (pisteusante") 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.
[8:13] 21 tn Here δέ (de) has not been translated.
[8:13] 22 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.
[8:13] 23 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:13] 24 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.
[8:13] 25 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.
[8:14] 26 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
[8:14] 27 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:14] 28 sn That is, their concern for spiritual things is crowded out by material things.
[8:14] 29 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.
[8:14] 30 tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
[8:15] 31 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
[8:15] 32 sn There is a tenacity that is a part of spiritual fruitfulness.
[8:15] 33 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] 34 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] 35 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
[8:16] 36 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] 37 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
[8:17] 38 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.
[8:18] 40 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
[8:18] 41 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:18] 42 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] 43 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[8:19] 44 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] 45 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:20] 46 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
[8:21] 47 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
[8:21] 48 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] 49 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
[8:22] 50 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] 51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:22] 52 sn A boat that held all the disciples would be of significant size.
[8:22] 53 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] 55 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] 56 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] 57 tn Here δέ (de) has not been translated.
[8:24] 58 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 59 tn The double vocative shows great emotion.
[8:24] 60 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 61 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 62 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] 63 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:25] 64 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] 65 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] 66 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] 67 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[8:26] 68 tc The textual tradition here is quite complicated. Most
[8:26] 69 sn That is, across the Sea of Galilee from Galilee.
[8:27] 70 tn Here δέ (de) has not been translated.
[8:27] 71 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:27] 72 tn Grk “stepped out on land.”
[8:27] 74 tn Grk “who had demons.”
[8:27] 75 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
[8:28] 77 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[8:28] 78 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] 79 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] 80 sn On the title Most High see Luke 1:35.
[8:28] 81 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] 82 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:29] 83 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] 85 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] 86 tn Or “fetters”; these were chains for the feet.
[8:29] 87 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:29] 88 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
[8:29] 89 sn This is a parenthetical, explanatory comment by the author.
[8:30] 90 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] 91 tn Here δέ (de) has not been translated.
[8:30] 92 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] 93 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
[8:31] 95 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] 96 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[8:32] 97 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[8:32] 98 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:32] 99 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] 100 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 101 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
[8:34] 102 tn Here δέ (de) has not been translated.
[8:34] 103 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.
[8:35] 105 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
[8:35] 106 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] 107 tn Here δέ (de) has not been translated.
[8:36] 108 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] 109 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:37] 110 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
[8:37] 111 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] 112 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:37] 113 tn Or “to depart from them.”
[8:37] 114 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] 115 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] 116 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
[8:38] 117 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[8:38] 118 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:39] 119 tn Grk “your house.”
[8:39] 121 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] 122 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
[8:39] 124 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] 125 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).
[8:41] 126 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] 127 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] 128 sn See the note on synagogues in 4:15.
[8:41] 129 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] 130 tn This verb is an imperfect tense, commonly used by Luke for vividness.
[8:42] 131 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
[8:42] 132 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] 133 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:43] 134 tn Grk “a flow of blood.”
[8:43] 135 tc ‡ Most
[8:44] 136 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:44] 137 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:44] 138 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] 139 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[8:44] 140 tn Grk “the flow of her blood.”
[8:45] 141 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:45] 143 tc Most
[8:45] 144 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] 145 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] 146 tn Here δέ (de) has not been translated.
[8:47] 147 tn Or “could not remain unnoticed” (see L&N 28.83).
[8:47] 148 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] 149 tn Grk “told for what reason.”
[8:48] 150 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:48] 151 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] 152 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] 154 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] 155 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:51] 156 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] 157 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[8:52] 158 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
[8:53] 159 tn This imperfect verb has been translated as an ingressive imperfect.
[8:53] 160 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
[8:54] 162 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:54] 163 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
[8:55] 164 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:55] 165 sn In other words, she came back to life; see Acts 20:10.
[8:55] 166 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] 167 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:56] 168 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
