Lukas 8:40-48

Restoration and Healing

8:40 Now when Jesus returned, ¹  the crowd welcomed him, because they were all waiting for him. 8:41 Then ²  a man named Jairus, who was a ruler ³  of the synagogue, ⁴  came up. Falling ⁵  at Jesus’ feet, he pleaded ⁶  with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. ⁷ 

As Jesus was on his way, the crowds pressed ⁸  around him. 8:43 Now ⁹  a woman was there who had been suffering from a hemorrhage ¹⁰  for twelve years ¹¹  but could not be healed by anyone. 8:44 She ¹²  came up behind Jesus ¹³  and touched the edge ¹⁴  of his cloak, ¹⁵  and at once the bleeding ¹⁶  stopped. 8:45 Then ¹⁷  Jesus asked, ¹⁸  “Who was it who touched me?” When they all denied it, Peter ¹⁹  said, “Master, the crowds are surrounding you and pressing ²⁰  against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out ²¹  from me.” 8:47 When ²²  the woman saw that she could not escape notice, ²³  she came trembling and fell down before him. In ²⁴  the presence of all the people, she explained why ²⁵  she had touched him and how she had been immediately healed. 8:48 Then ²⁶  he said to her, “Daughter, your faith has made you well. ²⁷  Go in peace.”

[8:40]  ¹ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[8:40]  sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).

[8:41]  ² 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]  ³ 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]  ⁴ sn See the note on synagogues in 4:15.

[8:41]  ⁵ 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]  ⁶ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[8:42]  ⁷ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ⁸ 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]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹⁰ tn Grk “a flow of blood.”

[8:43]  ¹¹ 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]  ¹² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹⁴ 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]  ¹⁵ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹⁶ 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]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ¹⁸ tn Grk “said.”

[8:45]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn Here δέ (de) has not been translated.

[8:47]  ²³ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ²⁴ 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]  ²⁵ tn Grk “told for what reason.”

[8:48]  ²⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ²⁷ 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.