Lukas 8:37-38

8:37 Then ¹  all the people of the Gerasenes ²  and the surrounding region ³  asked Jesus ⁴  to leave them alone, ⁵  for they were seized with great fear. ⁶  So ⁷  he got into the boat and left. ⁸  8:38 The man from whom the demons had gone out begged to go ⁹  with him, but Jesus ¹⁰  sent him away, saying,

Lukas 8:44-46

8:44 She ¹¹  came up behind Jesus ¹²  and touched the edge ¹³  of his cloak, ¹⁴  and at once the bleeding ¹⁵  stopped. 8:45 Then ¹⁶  Jesus asked, ¹⁷  “Who was it who touched me?” When they all denied it, Peter ¹⁸  said, “Master, the crowds are surrounding you and pressing ¹⁹  against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out ²⁰  from me.”

[8:37]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ² tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ³ 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]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ⁵ tn Or “to depart from them.”

[8:37]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[8:38]  ⁹ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹³ 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]  ¹⁴ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹⁵ tn Grk “the flow of her blood.”

[8:44]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[8:45]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ¹⁷ tn Grk “said.”

[8:45]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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.