Luke 8
Expositor's Greek Testament


And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,
Luke 8:1-3. Ministering women; peculiar to Lk., and one of the interesting fruits of his industrious search for additional memorabilia of Jesus, giving us a glimpse into the way in which Jesus and His disciples were supported.

Luke 8:1. ἐν τῷ καθεξῆς, “afterwards,” A. V[79], not necessarily “soon afterwards,” R. V[80] (= ἐν τῷ ἑξῆς, Luke 7:11). The temporal connection with the preceding narrative is loose, but the connection of thought and sentiment is close. Lk. would show how penitent, suffering, sorrowful women who had received benefit in body or soul from Jesus went into peace and blessedness. They followed Him and served Him with their substance, and so illustrated the law: much benefit, much love.—διώδευε: of this itinerant preaching ministry Lk. knows, or at least gives, no particulars. The one thing he knows or states is that on such tours Jesus had the benefit of female devotion. Probably such service began very early, and was not limited to one tour of late date.

[79] Authorised Version.

[80] Revised Version.

And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,
Luke 8:2. Μαρία ἡ κ. Μαγδαληνή, Mary called the Magdalene, the only one of the three named who is more than a name for readers of the Gospel; since the fourth century, identified with the sinful woman of the previous chapter, the seven demons from which she is said to have been delivered being supposed to refer to her wicked life; a mistaken identification, as in the Gospels demoniacal possession is something quite distinct from immorality. Koetsveld, speaking of the place assigned in tradition and popular opinion to Mary as the patroness of converted harlots, remarks: “All the water of the sea cannot wash off this stain from Mary Magdalene,” De Gelijkenissen, p. 366. The epithet Μαγδαληνή is usually taken as meaning “of the town of Magdala”. P. de Lagarde interprets it “the hair-curler,” Haarkünstlerin (Nachrichten der Gesell. der Wissens., Göttingen, 1889, pp. 371–375).

And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.
And when much people were gathered together, and were come to him out of every city, he spake by a parable:
Luke 8:4-8. Parable of the sower (Matthew 13:1-9, Mark 4:1-9).

Luke 8:4. ὄχλου: Lk., like the two other evangelists, provides for the parable discourse a large audience, but he makes no mention of preaching from a boat, which has been forestalled in a previous incident (chap. Luke 5:3).—καὶ τῶν κατὰ πόλιν, etc.: this clause simply explains how the crowd was made up, by contingents from the various towns. This would have been clearer if the καὶ had been left out; yet it is not superfluous, as it gives an enhanced idea of the size of the crowd = even people from every city gathering to Him.—διὰ παραβολῆς: Lk. gives only a single parable in this place.

A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.
Luke 8:5. τὸν σπόρον α.: an editorial addition, that could be dispensed with.—ὃ μὲν, one part, neuter, replied to by καὶ ἕτερον = ἕτερον δὲ in Luke 8:6.

And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.
Luke 8:6. φυὲν, 2nd aorist participle, neuter, from ἐφύην (Alex. form), the Attic 2nd aorist being ἔφυν.—ἰκμάδα (ἰκμάς), moisture, here only in N. T.

And some fell among thorns; and the thorns sprang up with it, and choked it.
Luke 8:7. ἐν μέσῳ τ. .: Mt. has ἐπὶ, Mk. εἰς. Lk.’s expression suggests that the thorns are already above ground.

And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.
Luke 8:8. ἑκατονταπλασίονα, an hundredfold. Lk. has only one degree of fruitfulness, the highest, possibly because when 100 is possible 60 and 30 were deemed unsatisfactory, but an important lesson is missed by the omission. The version in Mt. and Mk. is doubtless the original. It was characteristic of Jesus, while demanding the undivided heart, to allow for diversity in the measure of fruitfulness. Therein appeared His “sweet reasonableness”. This omission seems to justify the opinion of Meyer that Lk.’s version of the parable is secondary. Weiss on the contrary thinks it comes nearest to the original.

And his disciples asked him, saying, What might this parable be?
Luke 8:9-10. Conversation concerning the parable (Matthew 13:10-17, Mark 4:10-12).

Luke 8:9. τίς εἴη, what this parable might be. The question in Lk. refers not to the parabolic method, as if they had never heard a parable before, but to the sense or aim of this particular parable. It simply prepares for the interpretation following.

And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.
Luke 8:10. The contrast between the disciples and others, as here put, is that in the case of the former the mysteries of the kingdom are given to be known, in that of the latter the mysteries are given, but only in parables, therefore so as to remain unknown. The sense is the same in Mt. and Mk., but the mode of expression is somewhat different.—τοῖς δὲ λοιποῖς, a milder phrase than the ἐκείνοις τοῖς ἕξω of Mk.; cf. ἄλλων in chap. Luke 5:29.—ἵνα βλέποντες, etc.: this sombre saying is also characteristically toned done by abbreviation as compared with Mt. and Mk., as if it contained an unwelcome idea. Vide notes on Mt.

Now the parable is this: The seed is the word of God.
Luke 8:11-15. Interpretation of the parable (Matthew 13:18-23, Mark 4:13-20).

Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.
Luke 8:12. οἱ ἀκούσαντες: this is not a sufficient definition of the wayside hearers; all the classes described heard. The next clause, beginning with εἰτα, must be included in the definition = the wayside men are persons in whose case, so soon as they have heard, cometh, etc.—ὁ διάβολος: each gospel has a different name for the evil one; ὁ πονηρὸς, Mt., ὁ σατανᾶς, Mk.—ἵνα μὴ πιστεύσαντες σωθῶσιν, lest believing they should be saved; peculiar to Lk., and in expression an echo of St. Paul and the apostolic age.

They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
Luke 8:13. μετὰ χαρᾶς: common to the three reports, a familiar and important feature of this type—emotional religion.—πρὸς καιρὸν πιστεύουσι, believe for a season, instead of Mt.’s and Mk.’s, he (they) is (are) temporary.—ἐν καιρῷ πειρασμοῦ: a more comprehensive expression than that common to Mt. and Mk., which points only to outward trial, tribulation, or persecution. The season of temptation may include inward trial by deadness of feeling, doubt, etc. (Schanz).

And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.
Luke 8:14. τὸ δὲ. There is a change here from the plural masculine to the neuter singular: from “those who” to “that which”.—πορευόμενοι: the use of this word, which seems superfluous (Grotius), is probably due to Lk. having under his eye Mk.’s account, in which εἰσπορευόμεναι comes in at this point. Kypke renders: “illi a curis (ὑπὸ μεριμνῶν καὶ π. καὶ ἡ. τ. β.) occupati sive penetrate” = they being taken possession of by, etc., the passive form of Mk.’s “cares, etc., entering in and taking possession”. This seems as good an explanation as can be thought of.—Bornemann takes ὑπὸ = μετά or σύν, and renders, they go or live amid cares, etc., and are checked.—οὐ τελεσφοροῦσι, they do not bring to maturity (here only in N. T.). Examples of this use in Wetstein and Kypke from Strabo, Philo, Josephus, etc. Hesychius explains τελεσφόρος thus: ὁ τελεσφορῶν καθʼ ὥραν τοὺς καρποὺς, ἢ ὁ τελείους αὐτοὺς φέρων.

But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.
Luke 8:15. ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, in a noble and generous heart, an important contribution by Lk. to the explanation of the conditions of fruitfulness. The former epithet points to a lofty aim or ideal, the latter to enthusiastic whole-hearted devotion to the ideal, the two constituting a heroic character. The phrase was familiar to the Greeks, and Lk. may have been acquainted with their use of it to describe a man comme il faut, but he brings to the conception of the καλὸς κἀγαθὸς new moral elements.—ἐν ὑπομονῇ, in patience, as opposed to πρὸς καιρὸν; and, it might be added, ἐν εἰλικρινείᾳ as opposed to the thorny-ground hearers. ὑπομ., again in Luke 21:19, often in Epistles.

No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.
Luke 8:16-18. Those who have light must let it shine (Matthew 5:15; Matthew 10:26, Mark 4:21-25). Lk. here seems to follow Mk., who brings in at the same point the parable of the lamp, setting forth the duty of those who are initiated into the mysteries of the kingdom to diffuse their light. A most important complement to the doctrine set forth in Luke 8:10, that parables were meant to veil the mysteries of the kingdom.

Luke 8:16. ἅψας: Mt. has καίουσιν. ἅπτειν is the more classical word.—σκεύει: any hollow vessel instead of the more definite but less familiar μόδιον in Mt. and Mk.—κλίνης, bed or couch, as in Mt. and Mk. Nobody puts the lamp under a vessel or a couch, as a rule; it may be done occasionally when the light, which burns night and day in an eastern cottage, for any reason needs to be obscured for a while.—ἵνα οἱ εἰσπορευόμενοι, etc., that those entering in may see the light. The light is rather for the benefit of those who are within (τοῖς ἐν τῇ οἰκίᾳ, Matthew 5:15), the inmates. Is Lk. thinking of the Gentiles coming into the church?

For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.
Luke 8:17. γενήσεται: predictive = nothing hidden which shall not some day be revealed.—γνωσθῇ, ἔλθη ([81] [82] [83]), the fut. ind. passes into aor. subj., with οὐ μὴ for οὐ = nothing hidden which is not bound to become known (Meyer).

[81] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[82] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[83] Codex Regius--eighth century, represents an ancient text, and is often in agreement with א and B.

Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.
Luke 8:18 enforces the duty thence arising, to be careful hearers; hearing so as really to know; shortcoming here will disqualify for giving light. Jesus has inculcated the duty of placing the light so that it may illuminate; He now inculcates the prior duty of being lights.—ὃ δοκεῖ ἔχειν: the δοκεῖ may be an editorial explanatory comment to remove the apparent contradiction between μὴ ἔχη and ὃ ἔχει (Weiss, Mk.-evang., p. 157).

Then came to him his mother and his brethren, and could not come at him for the press.
Luke 8:19-21. Mother and brethren (Matthew 12:46-50, Mark 3:31-35). Given in a different connection from that in Mt. and Mk. The connection here seems purely topical: the visit of the friends of Jesus gives Him occasion to indicate who are they who represent the good, fruitful soil (Luke 8:21).

Luke 8:19. διὰ τὸν ὄχλον: a crowd seems unsuitable here (though not in Mt. and Mk.), for just before, Jesus has been conversing with His disciples in private.

And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.
And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.
Luke 8:21. Lk. omits the graphic touches—looking around, and stretching out His hands towards His disciples, concerned only to report the memorable word.—οἱ τὸν λόγον τοῦ Θεοῦ, those hearing and doing the word of God. The expression here is somewhat conventional and secondary as compared with Mt. and Mk. Cf. chap. Luke 6:47, and λόγος τοῦ Θεοῦ, Luke 8:11.

Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth.
Luke 8:22-25. The tempest on the lake (Matthew 8:23-27, Mark 4:35-41). The voyage across the lake took place, according to Mk., on the day of the parables; it was an escape from the crowd, a very real and credible account. The whole situation in Lk. is different: no preaching from a boat, no escape when the preaching was over. It simply happened on one of the days (ἐν μιᾷ τῶν ἡμερῶν).

Luke 8:22. τῆς λίμνης: no need for this addition in Mk., or even in Mt., where Jesus is represented as in Capernaum. Lk. does not tell us where Jesus was at the time.

But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy.
Luke 8:23. ἀφύπνωσε, went off to sleep, fatigued with heat and speaking; the storm implies sultry conditions; ἀφυπνοῦν means both to awake = ἀφυπνίζειν, and to go to sleep = καθυπνοῦν; vide Lobeck, ad Phryn., p. 224.—κατέβη, came down, from the hills.—συνεπληροῦντο, they (i.e., the boat) were getting full and in danger. Seamen would naturally say, “we were getting full,” when they meant the boat. Examples of such usage in Kypke.

And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.
Luke 8:24. ἐπιστάτα: Lk.’s word for master, answering to διδάσκαλε, Mk., and κύριε, Mt.—τῷ κλύδωνι τοῦ ὕδατος, the surge of the water.

And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him.
Luke 8:25. ποῦ, etc., where is your faith? a mild rebuke compared with Mt. and Mk. Note: Lk. ever spares the Twelve.

And they arrived at the country of the Gadarenes, which is over against Galilee.
Luke 8:26-39. The demoniac of Gerasa (Matthew 8:28-34, Mark 5:1-20).

Luke 8:26. κατέπλευσαν εἰς τὴν χώραν, “they sailed down from the deep sea to the land, put in,” Grimm; appulerunt ad regionem, Raphel, who gives numerous examples of the use of this verb (here only in N. T.) in Greek authors.—τ. Γερασηνῶν, the Gerasenes, inhabitants of the town of Gerasa (Kersa, Thomson, Land and Book), near the eastern shore of the lake, a little south of the mouth of Wadi Semach (Rob Roy on the Jordan, chap. xxiii.).—ἥτις ἐστὶν, etc.: this clause answers to Mk.’s εἰς τὸ πέραν τ. θ. By the relative clause Lk. avoids the double εἰς (J. Weiss in Meyer).—ἀντίπερα τ. Γαλ., opposite Galilee, a vague indication; an editorial note for the benefit of readers little acquainted with the country.

And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.
Luke 8:27. ὀνὴρ ἐκ τῆς πόλεως, a man of, or from, the city; he did not come out of the city to meet Jesus.—ἔχων δαιμ., having demons, a plurality with reference to Luke 8:30.—οὐκ ἐνεδύσατο, etc.: the description begun here is completed in Luke 8:29. Mk. gives it all at once (Luke 5:2-5). Lk. seems to follow Mk. but freely—unclothed, abode among the tombs, the two facts first mentioned.

When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.
(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)
Luke 8:29. παρήγγελλεν γὰρ: the command caused the cry of fear, and the fear is explained in the clause following, introduced by a second γὰρ.—πολλοῖς χρόνοις, answers to πολλάκις in Mark 5:4, therefore presumably used in the sense: oftentimes, frequently. So Erasmus and Grotius, and most recent commentators. Meyer and others take it = during a long time. Schanz combines the two senses. The disease was of an intermittent character, there were paroxysms of acute mania, and intervals of comparative quiet and rationality. When the paroxysms came on, the demon (one in Luke 8:29) was supposed to seize him (συνηρπάκει). Then he had to be bound in chains and fetters, and kept under guard (φυλασσόμενος, cf. A. V[84] and R. V[85] here), but all to no purpose, the demoniac force bursting the bonds and driving the poor victim into the deserts. The madman feared the return of an attack, hence his alarmed cry.

[84] Authorised Version.

[85] Revised Version.

And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.
Luke 8:30. ὅτι εἰσῆλθεν, etc.: Lk. gives this explanation of the name Legion; in Mk. the demoniac gives it.

And they besought him that he would not command them to go out into the deep.
Luke 8:31. εἰς τὴν ἄβυσσον, into the abyss (of Tartarus) instead of Mk.’s ἔξω τῆς χώρας, out of Decapolis.

And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.
Luke 8:32. χοίρ. ἱκανῶν: for a large number, often in Lk.; his equivalent for Mk.’s 2000.

Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.
When they that fed them saw what was done, they fled, and went and told it in the city and in the country.
Luke 8:34-39. The sequel. Lk. tells the second part of the story very much as it is given in Mk., with slight stylistic variations. In Luke 8:36 he substitutes the expression πῶς ἐσώθη ὁ δαιμονισθείς, how the demoniac was saved, for Mk.’s “how it happened to the demoniac, and concerning the swine,” suggesting the idea that the destruction of the swine was a part of the cure. They had to be drowned that he might be restored to sanity.

Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.
They also which saw it told them by what means he that was possessed of the devils was healed.
Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again.
Luke 8:37. Lk. is very careful to involve the whole population in the request that Jesus would leave the country—the whole multitude of the district of Gerasa, town and country, citizens and farmers. And he gives as the reason, ὅτι φόβῳ μεγάλῳ συνείχοντο, they were possessed with a great fear, panic-stricken.

Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying,
Luke 8:38. ἐδέετο, Ionic form of the imperfect of δέομαι. W. and H[86] prefer ἐδεῖτο, the reading of [87] [88]. The healed man’s request, though not granted, would gratify Jesus, as a contrast to the unanimous petition of the Gerasenes that He would leave the place.

[86] Westcott and Hort.

[87] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[88] Codex Regius--eighth century, represents an ancient text, and is often in agreement with א and B.

Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.
Luke 8:39. ὑπόστρεφε: it was good for the man that he should return to his home and people, and tell them what had befallen him through the mercy of God (ὅσα ἐποίησεν ὁ Θεός). It was good for the people also. They needed a missionary greatly.—καθʼ ὅλην τὴν πόλιν, over the whole city. Mk. says in Decapolis.

And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.
Luke 8:40. On the western side (Mark 5:21). Lk. still follows Mk. closely, mentioning the cordial welcome given Jesus on His arrival on the Galilean shore, and proceeding to narrate the incidents of the woman with a flux, and Jairus’ daughter.—ὁ ὄχλος, the crowd. This crowd is unexplained by Lk., who says nothing of a crowd when he introduces his narrative of the voyage to the eastern shore (Luke 8:22). In Mk. the presence of a crowd is easily accounted for: Jesus had suddenly left the great congregation to which He had spoken in parables, and as His stay on the eastern side was cut short, when He returned to the western shore the crowd had hardly dispersed, or at least could reassemble on short notice. Mk. does not say the crowd, but a great crowd.—ἀπεδέξατο implies a cordial reception. Cf. Acts 15:4. Raphel gives examples of this sense from Greek authors. Euthy. took it in this sense, giving as the reason for the welcome: ὡς εὐεργέτην καὶ σωτῆρα.—προσδοκῶντες: the parables, not to speak of recent healings, account for the expectation.

And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house:
Luke 8:41-42. The story of Jairus’ daughter begins (Matthew 9:18-19, Mark 5:21-24).—ἄρχων τῆς συναγωγῆς instead of ἀρχισυνάγωγος (Mk.), as more intelligible to Gentile readers. But after having explained its meaning by the use of this phrase he employs the other in Luke 8:49.

For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.
Luke 8:42. μονογενὴς (as in Luke 7:12): peculiar to Lk. The name of the father, his rank, and the girl’s age (all lacking in Mt.) Lk. has in common with Mk. This feature he adds after his wont to enhance the benevolence of Jesus.—ἀπέθνησκεν, was dying. Mk.’s phrase, ἐσχάτως ἔχει, is avoided as not good Greek. In Mt. she is already dead.—συνέπνιγον, were suffocating Him; a very strong expression. Mk.’s word is sufficiently strong (συνέθλιβον, thronged), and if there was to be exaggeration we should hardly have expected it from Lk. But he uses the word to make Christ’s quick perception of the special touch from behind (Luke 8:45) the more marvellous.

And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,
Luke 8:43-48. The woman with an issue (Matthew 9:20-22, Mark 5:25-34).

Luke 8:43. ἀπὸ: indicating the terminus a quo. Mk. uses the accusative of duration.—προσαναλώσασα (here only in N. T.), having expended in addition: to loss of health was added loss of means in the effort to gain it back.—βίον, means of life, as in Luke 15:12; Luke 15:30, Luke 21:4.—οὐκ ἴσχυσεν, etc., was not able to get healing from any (physician), a milder way of putting it than Mk.’s.

Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.
Luke 8:44. κρασπέδου, the tassel hanging over the shoulder; this feature not in Mk., a curious omission in so graphic a writer.—παραχρῆμα: Lk.’s equivalent for εὐθὺς.—ἔστη, the flow of blood (ῥύσις) stopped. ἱστάναι, the technical term for this experience.

And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?
Luke 8:45. ὁ Πέτρος: Mk. says “the disciples,” but one would speak for the rest, and Lk. naturally makes Peter the spokesman.—συνέχουσί σε, hem thee in.—ἀποθλίβουσιν, squeeze, like grapes (Joseph., Ant., ii., Luke 8:2).

And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.
Luke 8:46. ἐγὼ ἔγνων: Lk. puts into the mouth of Jesus what in Mk. is a remark of the narrator. Vide notes on this incident in Mt. and Mk.

And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately.
And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.
While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master.
Luke 8:49-56. Previous narrative resumed (Matthew 9:23-26, Mark 5:35-43).

Luke 8:49. τις: one messenger, several in Mk.; one enough for the purpose.—παρὰ τ. ἀρχ., from the ruler = belonging to his house. Vide Mark 3:21 : οἱ παρʼ αὐτοῦ. Mk. has ἀπὸ here.

But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.
Luke 8:50. ἀκούσας: Mk. has παρακούσας, the message being spoken not to Jesus but to Jairus: He overheard it.—μόνον πίστευσον, etc., only believe and she shall be saved—Paulinism in the physical sphere.

And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden.
Luke 8:51. in [89] and other MSS. the usual order of the three disciples—Peter, James, John—is changed into Peter, John, James.

[89] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.
And they laughed him to scorn, knowing that she was dead.
Luke 8:53. εἰδότες ὅτι ἀπέθανεν: Lk. is careful to add this remark to exclude the idea that it was not a case of real death; his aim here, as always, to magnify the power as well as the benevolence of Jesus.

And he put them all out, and took her by the hand, and called, saying, Maid, arise.
And her spirit came again, and she arose straightway: and he commanded to give her meat.
Luke 8:55. τὸ πνεῦμα, her spirit returned = ψυχὴ in Acts 20:10.—φαγεῖν: the order to give the resuscitated child food is not peculiar to Lk., but he places it in a more prominent position than Mk. to show that as she had been really dead she was now really alive and well; needing food and able to take it. Godet remarks on the calmness with which Jesus gave the order after such a stupendous event. “As simply as a physician feels the pulse of a patient He regulates her diet for the day.”

And her parents were astonished: but he charged them that they should tell no man what was done.
The Expositor's Greek Testament - Nicoll

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