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Legacy Standard Bible Translation Notes
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The Tyndale Center for Bible Translation

NOTES

BIBLE

Luke 8

1

And it happened that soon afterward He was going around from one city and village to another, preaching and proclaiming the good news of the kingdom of God. The twelve were with Him,

Καὶ ἐγένετο ἐν τῷ καθεξῆς καὶ αὐτὸς διώδευεν κατὰ πόλιν καὶ κώμην κηρύσσων καὶ εὐαγγελιζόμενος τὴν βασιλείαν τοῦ θεοῦ, καὶ οἱ δώδεκα σὺν αὐτῷ,

 
2

and also some women who had been healed of evil spirits and sicknesses: Mary who was called Magdalene, from whom seven demons had gone out,

καὶ γυναῖκές τινες αἳ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν καὶ ἀσθενειῶν, Μαρία ἡ καλουμένη Μαγδαληνή, ἀφʼ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει,

 
3

and Joanna the wife of Chuza, Herod’s manager, and Susanna, and many others who were ministering to them from their possessions.

καὶ Ἰωάννα γυνὴ Χουζᾶ ἐπιτρόπου Ἡρῴδου καὶ Σουσάννα καὶ ἕτεραι πολλαί, αἵτινες διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς.

manager
The word “manager” translates the word ἐπἰτροπος (epitropos), which describes someone in an important position of oversight or supervision. Jesus’ renown had grown to the extent that even the wife of someone as distinguished as Herod’s appointed official was among His retinue.

possessions
The word “possessions” translates the participle ὑπαρχὸντων (hyparchontōn), which comes from the verb ὑπάρχω (hyparchō). This verb has the meaning of belonging to or being possessed by someone. Thus, “possessions” is the most accurate translation here, and also shows consistency with other occurrences of the word in the New Testament, especially where the willingness to give up of one’s “possessions” displays godly selflessness (e.g., Luke 19:8; Acts 4:32).

 
4

Now when a large crowd was coming together, and those from the various cities were journeying to Him, He spoke by way of a parable:

Συνιόντος δὲ ὄχλου πολλοῦ καὶ τῶν κατὰ πόλιν ἐπιπορευομένων πρὸς αὐτὸν εἶπεν διὰ παραβολῆς·

 
5

“The sower went out to sow his seed. And as he sowed, some fell beside the road, and it was trampled under foot and the birds of the air ate it up.

Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ. καὶ ἐν τῷ σπείρειν αὐτὸν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ κατεπατήθη καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατέφαγεν αὐτό.

 
6

And other seed fell on rock and as soon as it grew up, it withered away, because it had no moisture.

καὶ ἕτερον κατέπεσεν ἐπὶ τὴν πέτραν, καὶ φυὲν ἐξηράνθη διὰ τὸ μὴ ἔχειν ἰκμάδα.

 
7

And other seed fell among the thorns, and when the thorns grew up with it, they choked it out.

καὶ ἕτερον ἔπεσεν ἐν μέσῳ τῶν ἀκανθῶν, καὶ συμφυεῖσαι αἱ ἄκανθαι ἀπέπνιξαν αὐτό.

 
8

And other seed fell into the good soil; and growing up, it produced a crop one hundred times as great.” As He said these things, He would call out, “He who has ears to hear, let him hear.”

καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν, καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα. ταῦτα λέγων ἐφώνει· Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω.

one hundred times
The term “one hundred times” has been rendered as “hundred-fold” in other translations. However, this translation (“one hundred times”) is preferred to be consistent with its translation in the parallel passages in Matthew 19:29 and Mark 10:30.

 
9

And His disciples began questioning Him as to what this parable meant.

Ἐπηρώτων δὲ αὐτὸν οἱ μαθηταὶ αὐτοῦ τίς αὕτη εἴη ἡ παραβολή.

 
10

And He said, “To you it has been granted to know the mysteries of the kingdom of God, but to the rest it is in parables, so that SEEING THEY MAY NOT SEE, AND HEARING THEY MAY NOT UNDERSTAND.

ὁ δὲ εἶπεν· Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνιῶσιν.

 
11

“Now the parable is this: the seed is the word of God.

Ἔστιν δὲ αὕτη ἡ παραβολή· Ὁ σπόρος ἐστὶν ὁ λόγος τοῦ θεοῦ.

 
12

And those beside the road are those who have heard; then the devil comes and takes away the word from their heart, so that they will not believe and be saved.

οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν, ἵνα μὴ πιστεύσαντες σωθῶσιν.

 
13

And those on the rock are those who, when they hear, receive the word with joy, and these have no root; they believe for a while, and in time of temptation fall away.

οἱ δὲ ἐπὶ τῆς πέτρας οἳ ὅταν ἀκούσωσιν μετὰ χαρᾶς δέχονται τὸν λόγον, καὶ οὗτοι ῥίζαν οὐκ ἔχουσιν, οἳ πρὸς καιρὸν πιστεύουσιν καὶ ἐν καιρῷ πειρασμοῦ ἀφίστανται.

 
14

And the seed which fell among the thorns, these are the ones who have heard, and as they go on their way they are choked with worries and riches and pleasures of life, and do not bear ripe fruit.

τὸ δὲ εἰς τὰς ἀκάνθας πεσόν, οὗτοί εἰσιν οἱ ἀκούσαντες, καὶ ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν τοῦ βίου πορευόμενοι συμπνίγονται καὶ οὐ τελεσφοροῦσιν.

bear ripe fruit
The verb translated “bear ripe fruit” is τελεσφορέω (telesphoreō), which is a compound of τέλος (telos; communicating the ‘end’ or ‘final state’ of something) and φορέω (phoreō; the idea of ‘bearing’ or ‘producing’ something). The clearest and most concise way of communicating this idea of producing fruit in its final state is to simply translate the verb as “bear ripe fruit.” This is a faithful way of portraying the original idea, and also preserves consistency for the word φορέω (phoreō; ‘bear’) between this verse and verse 15, where the word καρποφορέω (karpophoreō; compound of καρπός [karpos; ‘fruit’] and φορέω [phoreō; ‘bear’]) is used. It is noteworthy that Jesus speaks here of bearing “ripe fruit” specifically and not “fruit” in general. He does not say that those “choked with worries and riches and pleasures of life” will not bear fruit at all, but that they will not bear the kind of fruit that is good and useful to the sower.

 
15

But the seed in the good soil, these are the ones who have heard the word in an honest and good heart, and hold it fast, and bear fruit with perseverance.

τὸ δὲ ἐν τῇ καλῇ γῇ, οὗτοί εἰσιν οἵτινες ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ ἀκούσαντες τὸν λόγον κατέχουσιν καὶ καρποφοροῦσιν ἐν ὑπομονῇ.

 
16

“Now no one after lighting a lamp covers it with a container or puts it under a bed, but he puts it on a lampstand, so that those who come in may see the light.

Οὐδεὶς δὲ λύχνον ἅψας καλύπτει αὐτὸν σκεύει ἢ ὑποκάτω κλίνης τίθησιν, ἀλλʼ ἐπὶ λυχνίας τίθησιν, ἵνα οἱ εἰσπορευόμενοι βλέπωσιν τὸ φῶς.

 
17

For nothing is hidden that will not become evident, nor anything secret that will not be known and come to light.

οὐ γάρ ἐστιν κρυπτὸν ὃ οὐ φανερὸν γενήσεται, οὐδὲ ἀπόκρυφον ὃ οὐ μὴ γνωσθῇ καὶ εἰς φανερὸν ἔλθῃ.

 
18

So beware how you listen, for whoever has, to him more shall be given; and whoever does not have, even what he thinks he has shall be taken away from him.”

βλέπετε οὖν πῶς ἀκούετε· ὃς ἂν γὰρ ἔχῃ, δοθήσεται αὐτῷ, καὶ ὃς ἂν μὴ ἔχῃ, καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπʼ αὐτοῦ.

 
19

And His mother and brothers came to Him, and they were unable to get to Him because of the crowd.

Παρεγένετο δὲ πρὸς αὐτὸν ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ, καὶ οὐκ ἠδύναντο συντυχεῖν αὐτῷ διὰ τὸν ὄχλον.

 
20

And it was reported to Him, “Your mother and Your brothers are standing outside, wishing to see You.”

ἀπηγγέλη δὲ αὐτῷ· Ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἑστήκασιν ἔξω ἰδεῖν σε θέλοντες.

 
21

But He answered and said to them, “My mother and My brothers are these who hear the word of God and do it.”

ὁ δὲ ἀποκριθεὶς εἶπεν πρὸς αὐτούς· Μήτηρ μου καὶ ἀδελφοί μου οὗτοί εἰσιν οἱ τὸν λόγον τοῦ θεοῦ ἀκούοντες καὶ ποιοῦντες.

 
22

Now it happened that on one of those days He and His disciples got into a boat, and He said to them, “Let us go over to the other side of the lake.” So they set sail.

Ἐγένετο δὲ ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἐνέβη εἰς πλοῖον καὶ οἱ μαθηταὶ αὐτοῦ, καὶ εἶπεν πρὸς αὐτούς· Διέλθωμεν εἰς τὸ πέραν τῆς λίμνης, καὶ ἀνήχθησαν.

 
23

But as they were sailing along, He fell asleep, and a windstorm descended on the lake, and they began to be swamped and in danger.

πλεόντων δὲ αὐτῶν ἀφύπνωσεν. καὶ κατέβη λαῖλαψ ἀνέμου εἰς τὴν λίμνην, καὶ συνεπληροῦντο καὶ ἐκινδύνευον.

 
24

And they came to Him and woke Him up, saying, “Master, Master, we are perishing!” And He woke up and rebuked the wind and the surging waves, and they stopped, and it became calm.

προσελθόντες δὲ διήγειραν αὐτὸν λέγοντες· Ἐπιστάτα ἐπιστάτα, ἀπολλύμεθα· ὁ δὲ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ τῷ κλύδωνι τοῦ ὕδατος, καὶ ἐπαύσαντο, καὶ ἐγένετο γαλήνη.

 
25

And He said to them, “Where is your faith?” They were fearful and marveled, saying to one another, “Who then is this, that He commands even the winds and the water, and they obey Him?”

εἶπεν δὲ αὐτοῖς· Ποῦ ἡ πίστις ὑμῶν; φοβηθέντες δὲ ἐθαύμασαν, λέγοντες πρὸς ἀλλήλους· Τίς ἄρα οὗτός ἐστιν ὅτι καὶ τοῖς ἀνέμοις ἐπιτάσσει καὶ τῷ ὕδατι, καὶ ὑπακούουσιν αὐτῷ;

 
26

Then they sailed to the region of the Gerasenes, which is opposite Galilee.

Καὶ κατέπλευσαν εἰς τὴν χώραν τῶν Γερασηνῶν, ἥτις ἐστὶν ἀντιπέρα τῆς Γαλιλαίας.

 
27

And when He came out onto the land, a man from the city met Him, one who was possessed with demons and had not put on any garment for a long time, and was not living in a house, but in the tombs.

ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως ἔχων δαιμόνια· καὶ χρόνῳ ἱκανῷ οὐκ ἐνεδύσατο ἱμάτιον, καὶ ἐν οἰκίᾳ οὐκ ἔμενεν ἀλλʼ ἐν τοῖς μνήμασιν.

 
28

Now seeing Jesus, he cried out and fell before Him, and said in a loud voice, “What do I have to do with You, Jesus, Son of the Most High God? I beg You, do not torment me.”

ἰδὼν δὲ τὸν Ἰησοῦν ἀνακράξας προσέπεσεν αὐτῷ καὶ φωνῇ μεγάλῃ εἶπεν· Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; δέομαί σου, μή με βασανίσῃς·

What do I have to do with You
The Greek Τί ἡμῖν καὶ σοί (Ti hēmin kai soi; lit. “What to us and to You”) is a representation of the Hebrew idiom, מַה־לִּי וָלָךְ (mh-ly walakh; “what to me and to you”; see Judg 11:12; 1 Kgs 17:18; 2 Kgs 3:13; 2 Chr 35:21). It occurs six times in the New Testament, and is translated consistently as “what do I/we have to do with you” (here; Matt 8:29; Mark 1:24, 5:7; Luke 4:34; John 2:4). This idiom is often used when the interests or intentions of two people conflict, and depending on the context, the level of intensity can fluctuate. In this case, unclean spirits immediately recognized Jesus for who He really was, often responding with this defensive retort which emphasizes Jesus’ divine identity and ultimate authority over evil spirits.

 
29

For He had commanded the unclean spirit to come out of the man. For it had seized him many times, and he was bound with chains and shackles, being kept under guard. And yet breaking his bonds, he was driven by the demon into the desolate regions.

παρήγγελλεν γὰρ τῷ πνεύματι τῷ ἀκαθάρτῳ ἐξελθεῖν ἀπὸ τοῦ ἀνθρώπου. πολλοῖς γὰρ χρόνοις συνηρπάκει αὐτόν, καὶ ἐδεσμεύετο ἁλύσεσιν καὶ πέδαις φυλασσόμενος, καὶ διαρρήσσων τὰ δεσμὰ ἠλαύνετο ὑπὸ τοῦ δαιμονίου εἰς τὰς ἐρήμους.

the desolate regions
The phrase τὰς ἐρήμους (tas herēmous) in the plural is translated here as “the desolate regions.” The use of the plural is significant, as Luke intends not to pinpoint an exact location, but rather to communicate a type of region to emphasize the idea of seclusion. The plural of ἕρημος (herēmos) is only used four times in the New Testament (Mark 1:45, Luke 1:80, Luke 5:16, and here) always with an emphasis on seclusion from society. Luke is highlighting the extremity of this demonic influence. The demon had so dominated the man that he can even break chains and shackles to be driven away from any potential fellowship with the people of God.

 
30

And Jesus asked him, “What is your name?” And he said, “Legion,” for many demons had entered him.

ἐπηρώτησεν δὲ αὐτὸν ὁ Ἰησοῦς· Τί σοι ὄνομά ἐστιν; ὁ δὲ εἶπεν· Λεγιών, ὅτι εἰσῆλθεν δαιμόνια πολλὰ εἰς αὐτόν.

 
31

And they were pleading with Him not to command them to go away into the abyss.

καὶ παρεκάλουν αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν.

pleading
The word παρακαλέω (parakaleō) is consistently translated as “plead” to maintain distinction from the stronger term ὀρκίζω (horkizō), which is used in oaths and rendered as “implore” (cf. Mark 5:7). In this chapter, Luke’s use of the word demonstrates Jesus’ divine prerogative to do as He pleases. Even those as powerful as demons (vv. 31–32) or as important as a synagogue official (v. 41) must appeal to Jesus as the One with ultimate authority and ability.

 
32

Now there was a herd of many swine feeding there on the mountain, and the demons pleaded with Him to permit them to enter the swine. And He gave them permission.

Ἦν δὲ ἐκεῖ ἀγέλη χοίρων ἱκανῶν βοσκομένη ἐν τῷ ὄρει· καὶ παρεκάλεσαν αὐτὸν ἵνα ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν· καὶ ἐπέτρεψεν αὐτοῖς.

pleaded
Refer to the discussion on verse 31 above.

 
33

And when the demons came out of the man, they entered the swine, and the herd rushed down the steep bank into the lake and was drowned.

ἐξελθόντα δὲ τὰ δαιμόνια ἀπὸ τοῦ ἀνθρώπου εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην καὶ ἀπεπνίγη.

 
34

And when the herdsmen saw what had happened, they ran away and reported it in the city and in the countryside.

Ἰδόντες δὲ οἱ βόσκοντες τὸ γεγονὸς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς.

 
35

And the people went out to see what had happened, and they came to Jesus, and found the man from whom the demons had gone out, sitting down at the feet of Jesus, clothed and in his right mind. And they were afraid.

ἐξῆλθον δὲ ἰδεῖν τὸ γεγονὸς καὶ ἦλθον πρὸς τὸν Ἰησοῦν, καὶ εὗρον καθήμενον τὸν ἄνθρωπον ἀφʼ οὗ τὰ δαιμόνια ἐξῆλθεν ἱματισμένον καὶ σωφρονοῦντα παρὰ τοὺς πόδας τοῦ Ἰησοῦ, καὶ ἐφοβήθησαν.

 
36

And those who had seen it reported to them how the man who was demon-possessed had been saved.

ἀπήγγειλαν δὲ αὐτοῖς οἱ ἰδόντες πῶς ἐσώθη ὁ δαιμονισθείς.

saved
While many translations render this word with something like “healed,” “cured,” or “made well,” the word “saved” most faithfully represents the Greek word σῴζω (sōzō), which most commonly communicates the idea of rescue from something perilous or enslaving, especially death or destruction. The demon-possessed man did not simply have a physical sickness from which he wanted to be healed; he was in terrible peril, enslaved to demons and separated from God. He needed to be saved both from the demons and from his sin. Jesus accomplished both. His power to save him from the demons was so impressive that it struck fear into the witnesses (v. 35) and word spread throughout the region (vv. 34, 36–37). In addition, the man’s salvation from his sin compelled him to proclaim Jesus’ divinity among the Gentiles (v. 39).

 
37

And all the people of the country of the Gerasenes and the surrounding district asked Him to leave them, for they were gripped with great fear. And He got into a boat and returned.

καὶ ἠρώτησεν αὐτὸν ἅπαν τὸ πλῆθος τῆς περιχώρου τῶν Γερασηνῶν ἀπελθεῖν ἀπʼ αὐτῶν, ὅτι φόβῳ μεγάλῳ συνείχοντο· αὐτὸς δὲ ἐμβὰς εἰς πλοῖον ὑπέστρεψεν.

 
38

But the man from whom the demons had gone out was begging Him that he might accompany Him. But He sent him away, saying,

ἐδεῖτο δὲ αὐτοῦ ὁ ἀνὴρ ἀφʼ οὗ ἐξεληλύθει τὰ δαιμόνια εἶναι σὺν αὐτῷ· ἀπέλυσεν δὲ αὐτὸν λέγων·

 
39

“Return to your house and recount what great things God has done for you.” So he went away, proclaiming throughout the whole city what great things Jesus had done for him.

Ὑπόστρεφε εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα σοι ἐποίησεν ὁ θεός. καὶ ἀπῆλθεν καθʼ ὅλην τὴν πόλιν κηρύσσων ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς.

recount
Jesus tells the saved demoniac to “recount” (διηγέομαι; diēgeomai) what God had done for him. This word appears eight times in the New Testament (translated consistently as “recount”), and refers to elaborating on a story with detailed explanation. Jesus did not want the man simply to report the fact of his rescue as others had done (cf. vv. 34, 36), but to recount the story in detail of how God had miraculously saved him from the demons. The details of the man’s testimony would form a credible proclamation to that Gentile city that Jesus is God.

 
40

And as Jesus returned, the crowd welcomed Him, for they had all been waiting for Him.

Ἐν δὲ τῷ ὑποστρέφειν τὸν Ἰησοῦν ἀπεδέξατο αὐτὸν ὁ ὄχλος, ἦσαν γὰρ πάντες προσδοκῶντες αὐτόν.

 
41

And behold, there came a man named Jairus, and he was an official of the synagogue. And falling at Jesus’ feet, he began to plead with Him to come to his house,

καὶ ἰδοὺ ἦλθεν ἀνὴρ ᾧ ὄνομα Ἰάϊρος, καὶ οὗτος ἄρχων τῆς συναγωγῆς ὑπῆρχεν, καὶ πεσὼν παρὰ τοὺς πόδας τοῦ Ἰησοῦ παρεκάλει αὐτὸν εἰσελθεῖν εἰς τὸν οἶκον αὐτοῦ,

behold
This Greek interjection ἰδοὺ (idou; “behold”) functions to arrest the attention of the reader and alert that something of great importance is about to occur. Thus, it is included in the translation.

plead
Refer to the discussion on verse 31 above.

 
42

for he had an only daughter, about twelve years old, and she was dying. But as He went, the crowds were pressing against Him.

ὅτι θυγάτηρ μονογενὴς ἦν αὐτῷ ὡς ἐτῶν δώδεκα καὶ αὐτὴ ἀπέθνῃσκεν. Ἐν δὲ τῷ ὑπάγειν αὐτὸν οἱ ὄχλοι συνέπνιγον αὐτόν.

 
43

And a woman who had a hemorrhage for twelve years, and could not be healed by anyone,

καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος ἀπὸ ἐτῶν δώδεκα, ἥτις ἰατροῖς προσαναλώσασα ὅλον τὸν βίον οὐκ ἴσχυσεν ἀπʼ οὐδενὸς θεραπευθῆναι,

 
44

came up behind Him and touched the fringe of His garment, and immediately her hemorrhage stopped.

προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ, καὶ παραχρῆμα ἔστη ἡ ῥύσις τοῦ αἵματος αὐτῆς.

garment
While sometimes translated “coat” or “cloak,” the Greek word ἱμάτιον (himation) is more general semantically, referring simply to a “garment.” Ἱμάτιον (himation) is rendered as “garment” throughout the New Testament in this translation (excepting two occurrences [John 19:2, 5] where it specifically describes the purple “robe” put mockingly on Jesus).

 
45

And Jesus said, “Who is the one who touched Me?” And while they were all denying it, Peter said, “Master, the crowds are surrounding and pressing in on You.”

καὶ εἶπεν ὁ Ἰησοῦς· Τίς ὁ ἁψάμενός μου; ἀρνουμένων δὲ πάντων εἶπεν ὁ Πέτρος· Ἐπιστάτα, οἱ ὄχλοι συνέχουσίν σε καὶ ἀποθλίβουσιν.

 
46

But Jesus said, “Someone did touch Me, for I knew that power had gone out of Me.”

ὁ δὲ Ἰησοῦς εἶπεν· Ἥψατό μού τις, ἐγὼ γὰρ ἔγνων δύναμιν ἐξεληλυθυῖαν ἀπʼ ἐμοῦ.

 
47

And when the woman saw that she had not escaped notice, she came trembling. And falling down before Him, she declared in the presence of all the people the reason why she had touched Him and how she had been immediately healed.

ἰδοῦσα δὲ ἡ γυνὴ ὅτι οὐκ ἔλαθεν τρέμουσα ἦλθεν καὶ προσπεσοῦσα αὐτῷ διʼ ἣν αἰτίαν ἥψατο αὐτοῦ ἀπήγγειλεν ἐνώπιον παντὸς τοῦ λαοῦ καὶ ὡς ἰάθη παραχρῆμα.

 
48

And He said to her, “Daughter, your faith has saved you; go in peace.”

ὁ δὲ εἶπεν αὐτῇ· Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην.

saved
Refer to the discussion on verse 36 above. This woman’s belief in Jesus, who had the divine power to save her, resulted in salvation not only from her sickness, but also from her sin, which is why Jesus tells her she may “go in peace,” now having no enmity with God.

 
49

While He was still speaking, someone came from the house of the synagogue official, saying, “Your daughter has died; do not trouble the Teacher anymore.”

Ἔτι αὐτοῦ λαλοῦντος ἔρχεταί τις παρὰ τοῦ ἀρχισυναγώγου λέγων ὅτι Τέθνηκεν ἡ θυγάτηρ σου, μηκέτι σκύλλε τὸν διδάσκαλον.

 
50

But when Jesus heard this, He answered him, “Do not be afraid any longer; only believe, and she will be saved.”

ὁ δὲ Ἰησοῦς ἀκούσας ἀπεκρίθη αὐτῷ· Μὴ φοβοῦ, μόνον πίστευσον, καὶ σωθήσεται.

 
51

So when He came to the house, He did not allow anyone to enter with Him, except Peter and John and James, and the girl’s father and mother.

ἐλθὼν δὲ εἰς τὴν οἰκίαν οὐκ ἀφῆκεν εἰσελθεῖν τινα σὺν αὐτῷ εἰ μὴ Πέτρον καὶ Ἰωάννην καὶ Ἰάκωβον καὶ τὸν πατέρα τῆς παιδὸς καὶ τὴν μητέρα.

 
52

Now they were all crying and lamenting for her, but He said, “Stop crying, for she has not died, but is asleep.”

ἔκλαιον δὲ πάντες καὶ ἐκόπτοντο αὐτήν. ὁ δὲ εἶπεν· Μὴ κλαίετε, οὐ γὰρ ἀπέθανεν ἀλλὰ καθεύδει.

 
53

And they began laughing at Him, knowing that she had died.

καὶ κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανεν.

 
54

He, however, took her by the hand and called, saying, “Child, arise!”

αὐτὸς δὲ κρατήσας τῆς χειρὸς αὐτῆς ἐφώνησεν λέγων· Ἡ παῖς, ἔγειρε.

 
55

And her spirit returned, and she stood up immediately. And He gave orders for something to be given her to eat.

καὶ ἐπέστρεψεν τὸ πνεῦμα αὐτῆς, καὶ ἀνέστη παραχρῆμα, καὶ διέταξεν αὐτῇ δοθῆναι φαγεῖν.

 
56

And her parents were astounded, but He directed them to tell no one what had happened.

καὶ ἐξέστησαν οἱ γονεῖς αὐτῆς· ὁ δὲ παρήγγειλεν αὐτοῖς μηδενὶ εἰπεῖν τὸ γεγονός.

 
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