Bible Heaven/Bible Heaven.iso/robertsn/rwp-lu/lu8.rwp

Text File | 1993-03-13 | 28KB | 510 lines

8:1 {Soon afterwards} (\en tôi kathexês\). In #7:11| we have \en
tôi hexês\. This word means one after the other, successively,
but that gives no definite data as to the time, only that this
incident in #8:1-3| follows that in #7:36-50|. Both in Luke
alone. {That} (\kai\). One of Luke's idioms with \kai egeneto\
like Hebrew _wav_. Went about (\diôdeuen\). Imperfect active of
\diodeuô\, to make one's way through (\dia, hodos\), common in
late Greek writers. In the N.T. here only and #Ac 17:1|. {Through
cities and villages} (\kata polin kai kômên\). Distributive use
of \kata\ (up and down). The clause is amphibolous and goes
equally well with \diôdeuen\ or with \kêrussôn\ (heralding) \kai
euaggelizomenos\ (evangelizing, gospelizing). This is the second
tour of Galilee, this time the Twelve with him.

8:2 {Which had been healed} (\hai êsan tetherapeumenai\).
Periphrastic past perfect passive, suggesting that the healing
had taken place some time before this tour. These women all had
personal grounds of gratitude to Jesus. {From whom seven devils
(demons) had gone out} (\aph' hês daimonia hepta exelêluthei\).
Past perfect active third singular for the \daimonia\ are neuter
plural. This first mention of Mary Magdalene describes her
special cause of gratitude. This fact is stated also in #Mr 16:9|
in the disputed close of the Gospel. The presence of seven demons
in one person indicates special malignity (#Mr 5:9|). See #Mt
17:45| for the parable of the demon who came back with seven
other demons worse than the first. It is not known where Magdala
was, whence Mary came.

8:3 {Joanna} (\Iôana\). Her husband \Chuzâ\, steward
(\epitropou\) of Herod, is held by some to be the nobleman
(\basilikos\) of #Joh 4:46-53| who believed and all his house. At
any rate Christ had a follower from the household of Herod
Antipas who had such curiosity to see and hear him. One may
recall also Manaen (#Ac 13:1|), Herod's foster brother. Joanna is
mentioned again with Mary Magdalene in #Lu 24:10|. {Who
ministered unto them} (\haitines diêkonoun autois\). Imperfect
active of \diakoneô\, common verb, but note augment as if from
\dia\ and \akoneô\, but from \diakonos\ and that from \dia\ and
\konis\ (dust). The very fact that Jesus now had twelve men going
with him called for help from others and the women of means
responded to the demand. {Of their substance} (\ek tôn
huparchontôn autais\). From the things belonging to them. This is
the first woman's missionary society for the support of
missionaries of the Gospel. They had difficulties in their way,
but they overcame these, so great was their gratitude and zeal.

8:4 {By a parable} (\dia parabolês\). #Mr 4:2| says "in parables"
as does #Mt 13:3|. This is the beginning of the first great group
of parables as given in #Mr 4:1-34| and #Mt 13:1-53|. There are
ten of these parables in Mark and Matthew and only two in #Lu
8:4-18| (The Sower and the Lamp, #8:16|) though Luke also has the
expression "in parables" (#8:10|). See #Mt 13| and #Mr 4| for
discussion of the word parable and the details of the Parable of
the Sower. Luke does not locate the place, but he mentions the
great crowds on hand, while both Mark and Matthew name the
seaside as the place where Jesus was at the start of the series
of parables.

8:5 {His seed} (\ton sporon autou\). Peculiar to Luke. {Was
trodden under foot} (\katepatêthê\). First aorist passive
indicative of \katapateô\. Peculiar to Luke here. {Of the
heavens} (\tou ouranou\). Added in Luke.

8:6 {Upon the rock} (\epi tên petran\). #Mr 4:5| "the rocky
ground" (\epi to petrôdes\), #Mt 13:5| "the rocky places. {As
soon as it grew} (\phuen\). Second aorist passive participle of
\phuô\, an old verb to spring up like a sprout. {Withered away}
(\exêranthê\). First aorist passive indicative of \zêrainô\, old
verb, to dry up. {Moisture} (\ikmada\). Here only in the N.T.,
though common word.

8:7 {Amidst the thorns} (\en mesôi tôn akanthôn\). #Mr 4:7| has
\eis\ (among) and #Mt 13:7| has \epi\ "upon." {Grew with it}
(\sunphueisai\). Same participle as \phuen\ above with \sun-\
(together). {Choked} (\apepnixan\). From \apopnigô\, to choke off
as in #Mt 13:7|. In #Mr 4:7| the verb is \sunepnixan\ (choked
together).

8:8 {A hundredfold} (\hekatonplasiona\). Luke omits the thirty
and sixty of #Mr 4:8; Mt 13:8|. {He cried} (\ephônei\). Imperfect
active, and in a loud voice, the verb means. The warning about
hearing with the ears occurs also in #Mr 4:9; Mt 13:9|.

8:9 {Asked} (\epêrôtôn\). Imperfect of \eperôtaô\ (\epi\ and
\erôtaô\) where #Mr 4:10| has \êrôtôn\ (uncompounded imperfect),
both the tense and the use of \epi\ indicate eager and repeated
questions on the part of the disciples, perhaps dimly perceiving
a possible reflection on their own growth. {What this parable
might be} (\tis hautê eiê hê parabolê\). A mistranslation, What
this parable was (or meant). The optative \eiê\ is merely due to
indirect discourse, changing the indicative \estin\ (is) of the
direct question to the optative \eiê\ of the indirect, a change
entirely with the writer or speaker and without any change of
meaning (Robertson, _Grammar_, pp. 1043f.).

8:10 {The mysteries} (\ta mustêria\). See for this word on »Mt
13:11; Mr 4:11|. Part of the mystery here explained is how so
many people who have the opportunity to enter the kingdom fail to
do so because of manifest unfitness. {That} (\hina\). Here #Mr
4:11| also has \hina\ while #Mt 13:13| has \hoti\ (because). On
the so-called causal use of \hina\ as here equal to \hoti\ see
discussion on »Mt 13:13; Mr 4:11|. Plummer sensibly argues that
there is truth both in the causal \hoti\ of Matthew and the final
\hina\ of Mark and Matthew. "But the principle that he who hath
shall receive more, while he who hath not shall be deprived of
what he seemeth to have, explains both the \hina\ and the \hoti\.
Jesus speaks in parables because the multitudes see without
seeing and hear without hearing. But He also speaks in parable
{in order that} they may see without seeing and hear without
hearing." Only for "hearing" Luke has "understand" \suniôsin\,
present subjunctive from a late omega form \suniô\ instead of the
\-mi\ verb \suniêmi\.

8:11 {Is this} (\estin de hautê\). Means this. Jesus now proceeds
to interpret his own parable. {The seed is the word of God} (\ho
sporos estin ho logos tou theou\). The article with both subject
and predicate as here means that they are interchangeable and can
be turned round: The word of God is the seed. The phrase "the
word of God" does not appear in Matthew and only once in Mark
(#Mr 7:13|) and John (#Joh 10:35|), but four times in Luke (#5:1;
8:11,21; 11:28|) and twelve times in Acts. In #Mr 4:14| we have
only "the word." In #Mr 3:31| we have "the will of God," and in
#Mt 12:46| "the will of my Father" where #Lu 8:21| has "the word
of God." This seems to show that Luke has the subjective genitive
here and means the word that comes from God.

8:12 {Those by the wayside} (\hoi para tên hodon\). As in #Mr
4:15; Mt 13:19| so here the people who hear the word = the seed
are discussed by metonymy. {The devil} (\ho diabolos\). The
slanderer. Here #Mr 4:15| has Satan. {From their heart} (\apo tês
kardias autôn\). Here Mark has "in them." It is the devil's
business to snatch up the seed from the heart before it sprouts
and takes root. Every preacher knows how successful the devil is
with his auditors. #Mt 13:19| has it "sown in the heart." {That
they may not believe and be saved} (\hina mê pisteusantes
sôthôsin\). Peculiar to Luke. Negative purpose with aorist active
participle and first aorist (ingressive) passive subjunctive.
Many reasons are offered today for the failure of preachers to
win souls. Here is the main one, the activity of the devil during
and after the preaching of the sermon. No wonder then that the
sower must have good seed and sow wisely, for even then he can
only win partial success.

8:13 {Which for a while believe} (\hoi pros kairon pisteuousin\).
Ostensibly they are sincere and have made a real start in the
life of faith. {They fall away} (\aphistantai\). Present middle
indicative. They stand off, lose interest, stop coming to church,
drop out of sight. It is positively amazing the number of new
church members who "stumble" as #Mr 4:17| has it
(\skandalizontai\), do not like the pastor, take offence at
something said or done by somebody, object to the appeals for
money, feel slighted. The "season of trial" becomes a "season of
temptation" (\en kairôi peirasmou\) for these superficial,
emotional people who have to be periodically rounded up if kept
within the fold.

8:14 {They are choked} (\sunpnigontai\). Present passive
indicative of this powerfully vivid compound verb \sunpnigô\ used
in #Mr 4:19; Mt 13:22|, only there these worldly weeds choke the
word while here the victims themselves are choked. Both are true.
Diphtheria will choke and strangle the victim. Who has not seen
the promise of fair flower and fruit choked into yellow withered
stalk without fruit "as they go on their way" (\poreuomenoi\).
{Bring no fruit to perfection} (\ou telesphorousin\). Compound
verb common in the late writers (\telos, phoreô\). To bring to
completion. Used of fruits, animals, pregnant women. Only here in
the N.T.

8:15 {In an honest and good heart} (\en kardiâi kalêi kai
agathêi\). Peculiar to Luke. In verse #8| the land (\gên\) is
called \agathên\ (really good, generous) and in verse #15| we
have \en têi kalêi gêi\ ({in the beautiful or noble land}). So
Luke uses both adjectives of the heart. The Greeks used \kalos k'
agathos\ of the high-minded gentleman. It is probable that Luke
knew this idiom. It occurs here alone in the N.T. It is not easy
to translate. We have such phrases as "good and true," "sound and
good," "right and good," no one of which quite suits the Greek.
Certainly Luke adds new moral qualities not in the Hellenic
phrase. The English word "honest" here is like the Latin
_honestus_ (fair, noble). The words are to be connected with
"hold fast" (\katechousin\), "hold it down" so that the devil
does not snatch it away, having depth of soil so that it does not
shrivel up under the sun, and is not choked by weeds and thorns.
It bears fruit (\karpophorousin\, an old expressive verb,
\karpos\ and \phoreô\). That is the proof of spiritual life. {In
patience} (\en hupomonêi\). There is no other way for real fruit
to come. Mushrooms spring up overnight, but they are usually
poisonous. The best fruits require time, cultivation, patience.

8:16 {When he hath lighted a lamp} (\luchnon hapsas\). It is a
portable lamp (\luchnon\) that one lights (\hapsas\ aorist active
participle of \haptô\, to kindle, fasten to, light). {With a
vessel} (\skeuei\, instrumental case of \skeuos\). Here #Mr 4:21|
has the more definite figure "under the bushel" as has #Mt 5:15|.
{Under the bed} (\hupokatô klinês\). Here #Mr 4:21| has the
regular \hupo tên klinên\ instead of the late compound
\hupokatô\. Ragg notes that Matthew distributes the sayings of
Jesus given here by #Lu 8:16-18; Mr 4:21-25| concerning the
parable of the lamp and gives them in three separate places (#Mt
5:15; 10:26; 13:12|). That is true, but it does not follow that
Mark and Luke have bunched together separate sayings or that
Matthew has scattered sayings delivered only on one occasion. One
of the slowest lessons for some critics to learn is that Jesus
repeated favourite sayings on different occasions and in
different groupings just as every popular preacher and teacher
does today. See on »Mr 4:21| for further discussion of the lamp
and stand. {May see the light} (\Blepôsin to phôs\). In #Mt 5:16|
Jesus has it "may see your good works." The purpose of light is
to let one see something else, not the light. Note present
subjunctive (\blepôsin\), linear action "Jesus had kindled a
light within them. They must not hide it, but must see that it
spreads to others" (Plummer). The parable of the lamp throws
light on the parable of the sower.

8:17 {That shall not be known} (\ho ou mê gnôsthêi\). Peculiar to
Luke. First aorist passive subjunctive of \ginôskô\ with the
strong double negative \ou mê\. See on »Mr 4:22| for discussion
of \krupton\ and \apokruphon\.

8:18 {How ye hear} (\pôs akouete\). The manner of hearing. #Mr
4:24| has "what ye hear" (\ti akouete\), the matter that is
heard. Both are supremely important. Some things should not be
heard at all. Some that are heard should be forgotten. Others
should be treasured and practised. {For whosoever hath} (\Hos an
gar echêi\). Present active subjunctive of the common verb \echô\
which may mean "keep on having" or "acquiring." See on »Mr 4:25|
for discussion. {Thinketh he hath} (\dokei echein\), or {seems to
acquire or to hold}. Losses in business illustrate this saying as
when we see their riches take wings and fly away. So it is with
hearing and heeding. Self-deception is a common complaint.

8:19 {His mother and brethren} (\hê mêtêr kai hoi adelphoi
autou\). #Mr 3:31-35; Mt 12:46-50| place the visit of the mother
and brothers of Jesus before the parable of the sower. Usually
Luke follows Mark's order, but he does not do so here. At first
the brothers of Jesus (younger sons of Joseph and Mary, I take
the words to mean, there being sisters also) were not unfriendly
to the work of Jesus as seen in #Joh 2:12| when they with the
mother of Jesus are with him and the small group (half dozen)
disciples in Capernaum after the wedding in Cana. But as Jesus
went on with his work and was rejected at Nazareth (#Lu
4:16-31|), there developed an evident disbelief in his claims on
the part of the brothers who ridiculed him six months before the
end (#Joh 7:5|). At this stage they have apparently come with
Mary to take Jesus home out of the excitement of the crowds,
perhaps thinking that he is beside himself (#Mr 3:21|). They
hardly believed the charge of the rabbis that Jesus was in league
with Beelzebub. Certainly the mother of Jesus could give no
credence to that slander. But she herself was deeply concerned
and wanted to help him if possible. See discussion of the problem
in my little book _The Mother of Jesus_ and also on »Mr 3:31| and
»Mt 12:46|. {Come to him} (\suntuchein\). Second aorist active
infinitive of \suntugchanô\, an old verb, though here alone in
the N.T., meaning to meet with, to fall in with as if
accidentally, here with associative instrumental case \autôi\.

8:20 {Was told} (\apêggelê\). Second aorist passive indicative of
\apaggellô\, to bring word or tidings. Common verb. See on »Mr
3:32| and »Mt 12:47| for details.

8:21 {These which hear the word of God and do it} (\hoi ton logon
tou theou akouontes kai poiountes\). The absence of the article
with "mother" and "brothers" probably means, as Plummer argues,
"Mother to me and brothers to me are those who &c." No one is a
child of God because of human parentage (#Joh 1:13|). "Family
ties are at best temporal; spiritual ties are eternal" (Plummer)
. Note the use of "hear and do" together here as in #Mt 7:24; Lu
6:47| at the close of the Sermon on the Mount. The parable of the
sower is almost like a footnote to that sermon. Later Jesus will
make "doing" a test of friendship for him (#Joh 15:14|).

8:22 {And they launched forth} (\kai anêchthêsan\). First aorist
passive indicative of \anagô\, an old verb, to lead up, to put
out to sea (looked at as going up from the land). This nautical
sense of the verb occurs only in Luke in the N.T. and especially
in the Acts (#Ac 13:13; 16:11; 18:21; 20:3,13; 21:I,2;
27:2,4,12,21; 28:10f.|).

8:23 {He fell asleep} (\aphupnôsen\). First aorist (ingressive)
active indicative of \aphupnoô\, to put to sleep, to fall off to
sleep, a late verb for which the older Greek used \kathupnoô\.
Originally \aphupnoô\ meant to waken from sleep, then to fall off
to sleep (possibly a medical use). This is the only passage which
speaks of the sleep of Jesus. Here only in the N.T. {Came down}
(\katebê\). Second aorist active indicative of \katabainô\,
common verb. It was literally true. These wind storms (\lailaps\.
So also #Mr 4:37|) rushed from Hermon down through the Jordan
gorge upon the Sea of Galilee and shook it like a tempest (#Mt
8:24|). Mark's (#Mr 4:37|) vivid use of the dramatic present
\ginetai\ (ariseth) is not so precise as Luke's "came down." See
on »Mt 8:24|. These sudden squalls were dangerous on this small
lake. {They were filling} (\suneplêrounto\). Imperfect passive.
It was the boat that was being filled (#Mr 4:37|) and it is here
applied to the navigators as sailors sometimes spoke. An old
verb, but in the N.T. used only by Luke (#8:23; 9:51; Ac 2:1|).
{Were in jeopardy} (\ekinduneuon\). Imperfect active, vivid
description. Old verb, but in the N.T. only here, #Ac 19:27; 1Co
15:30|.

8:24 {Master, Master} (\Epistata, epistata\). See on »Lu 5:5| for
discussion. #Mr 4:38| has {Teacher} (\Didaskale\), #Mt 8:25| has
{Lord} (\Kurie\). The repetition here shows the uneasiness of the
disciples. {We perish} (\apollumetha\). So in #Mr 4:38; Mt 8:25|.
Linear present middle indicative, we are perishing. {The raging
of the water} (\tôi kludoni tou hudatos\). \Kludôn\, common Greek
word, is a boisterous surge, a violent agitation. Here only in
the N.T. save #Jas 1:6|. \Kuma\ (#Mr 4:37|) is the regular swell
or wave. A {calm} (\galênê\). Only in the parallels in the N.T.,
though common word. Here #Mr 4:39; Mt 8:26| add {great}
(\megalê\). {That} (\hoti\). This use of \hoti\ as explanatory of
the demonstrative pronoun \houtos\ occurs in the parallels #Mr
4:36; Mt 8:27| and also in #Lu 4:36|. It is almost result. {He
commandeth} (\epitassei\). Peculiar to Luke.

8:26 {They arrived} (\katepleusan\). First aorist active
indicative of \katapleô\, common verb, but here only in the N.T.
Literally, {they sailed down} from the sea to the land, the
opposite of {launched forth} (\anêchthêsan\) of verse #22|. So we
today use like nautical terms, to bear up, to bear down. {The
Gerasenes} (\ton Gerasênôn\). This is the correct text here as in
#Mr 5:1| while Gadarenes is correct in #Mt 8:28|. See there for
explanation of this famous discrepancy, now cleared up by
Thomson's discovery of Khersa (\Gersa\) on the steep eastern bank
and in the vicinity of Gadara. {Over against Galilee} (\antipera
tês Galilaias\). Only here in the N.T. The later Greek form is
\antiperan\ (Polybius, etc.). Some MSS. here have \peran\ like
#Mr 5:1; Mt 8:28|.

8:27 {And for a long time} (\kai chronôi hikanôi\). The use of
the associative instrumental case in expressions of time is a
very old Greek idiom that still appears in the papyri (Robertson,
_Grammar_, p. 527). {He had worn no clothes} (\ouk enedusato
himation\). First aorist middle indicative, constative aorist,
viewing the "long time" as a point. Not pluperfect as English has
it and not for the pluperfect, simply "and for a long time he did
not put on himself (indirect middle) any clothing." The physician
would naturally note this item. Common verb \enduô\ or \endunô\.
This item in Luke alone, though implied by #Mr 5:15| "clothed"
(\himatismenon\). {And abode not in any house} (\kai en oikiâi
ouk emenen\). Imperfect active. Peculiar to Luke, though implied
by the mention of tombs in all three (#Mr 5:3; Mt 8:28; Lu
8:27|).

8:28 {Fell down} (\prosepesen\). Second aorist active of
\prospiptô\, to fall forward, towards, prostrate before one as
here. Common verb. #Mr 5:6| has \prosekunêsen\ (worshipped). {The
Most High God} (\tou theou tou hupsistou\). Uncertain whether
\tou theou\ genuine or not. But "the Most High" clearly means God
as already seen (#Lu 1:32,35,36; 6:35|). The phrase is common
among heathen (#Nu 24:16; Mic 6:6; Isa 14:14|). The demoniac may
have been a Gentile, but it is the demon here speaking. See on
»Mr 2:7; Mt 8:29| for the Greek idiom (\ti emoi kai soi\). "What
have I to do with thee?" See there also for "Torment me not."

8:29 {For he commanded} (\parêggellen gar\). Imperfect active,
correct text, for he was commanding. {Often times} (\pollois
chronois\). Or "for a long time" like \chronôi pollôi\ of verse
#27| (see Robertson, _Grammar_, p. 537, for the plural here). {It
had seized} (\sunêrpakei\). Past perfect active of \sunarpazô\,
to lay hold by force. An old verb, but only in Luke in the N.T.
(#Lu 8:29; Ac 6:12; 19:29; 27:15|). {Was kept under guard}
(\edesmeueto\). Imperfect passive of \desmeuô\ to put in chains,
from \desmos\, bond, and that from \deô\ to bind. Old, but rather
rare verb. Only here and #Ac 22:4| in this sense. In #Mt 23:4| it
means to bind together. Some MSS. read \desmeô\ in #Lu 8:29|.
{Breaking the bands asunder} (\diarêssôn ta desma\). Old verb,
the preposition \dia\ (in two) intensifying the meaning of the
simple verb \rêssô\ or \rêgnumi\, to rend. {Was driven}
(\êlauneto\). Imperfect passive of \elaunô\, to drive, to row, to
march (Xenophon). Only five times in the N.T. Here alone in Luke
and peculiar to Luke in this incident.

8:30 {Legion} (\Legiôn\). See on »Mr 5:9|.

8:31 {Into the abyss} (\eis tên abusson\). Rare old word common
in LXX from \a\ privative and \bathûs\ (deep). So bottomless
place (supply \chôra\). The deep sea in #Ge 1:2; 7:11|. The
common receptacle of the dead in #Ro 10:7| and especially the
abode of demons as here and #Re 9:1-11; 11:7; 17:8; 20:1,3|.

8:32 {A herd of many swine} (\agelê choirôn hikanôn\). Word
{herd} (\agelê\) old as Homer, but in N.T. only here and
parallels (#Mr 5:11; Mt 8:30|). Luke shows his fondness for
adjective \hikanos\ here again (see verse #27|) where Mark has
\megalê\ and Matthew \pollôn\.

8:33 {Rushed down the steep} (\hôrmêsen kata tou krêmnou\).
Ablative with \kata\ as in #Mr 5:13; Mt 8:32| and the same vivid
verb in each account, to hurl impetuously, to rush. {Were choked}
(\apepnigê\). Second aorist (constative) passive indicative third
singular (collective singular) where #Mr 5:13| has the
picturesque imperfect \epnigonto\.

8:34 {Saw what had come to pass} (\idontes to gegonos\). This
item only in Luke. Note the neat Greek idiom \to gegonos\,
articular second perfect active participle of \ginomai\. Repeated
in verse #35| and in #Mr 5:14|. Note numerous participles here in
verse #35| as in #Mr 5:15|.

8:36 {He that was possessed with devils (demons)} (only two words
in Greek, \ho daimonistheis\, the demonized). {Was made whole}
(\esôthê\). First aorist passive indicative of \sôzô\ to save
from \sôs\ (safe and sound). This is additional information to
the news carried to them in verse #34|.

8:37 {Were holden with great fear} (\phobôi megalôi
suneichonto\). Imperfect passive of \sunechô\ with the
instrumental case of \phobos\. See a similar use of this vigorous
verb in #Lu 12:50| of Jesus and in #Php 1:23| of Paul.

8:38 {From whom the devils (demons) were gone out} (\aph' hou
exelêluthei ta daimonia\). Past perfect active of \exerchomai\,
state of completion in the past. {Prayed him} (\edeeito autou\).
Imperfect middle, kept on begging.

8:39 {Throughout the whole city} (\kath' holên tên polin\). #Mr
5:20| has it "in Decapolis." He had a great story to tell and he
told it with power. The rescue missions in our cities can match
this incident with cases of great sinners who have made witnesses
for Christ.

8:40 {Welcomed} (\apedexato\). Peculiar to Luke. To receive with
pleasure, from \apodechomai\, a common verb. {For they were all
waiting for him} (\êsan gar pantes prosdokôntes auton\).
Periphrastic imperfect active of {prosdokaô}, an old verb for
eager expectancy, a vivid picture of the attitude of the people
towards Jesus. Driven from Decapolis, he is welcomed in
Capernaum.

8:41 {Was} (\hupêrchen\). Imperfect of \huparchô\ in sense of
\ên\ as in modern Greek. Common in Luke, and Acts, but not in
other Gospels.

8:42 {An only daughter} (\thugatêr monogenês\). The same
adjective used of the widow's son (#7:12|) and the epileptic boy
(#9:38|) and of Jesus (#Joh 1:18; 3:16|). {She lay a dying}
(\apethnêsken\). Imperfect active, she was dying. #Mt 9:18| has
it that she has just died. {Thronged} (\sunepnigon\). Imperfect
active of \sumpnigô\, to press together, the verb used of the
thorns choking the growing grain (#Lu 8:14|). It was a jam.

8:43 {Had spent all her living upon physicians} (\eis iatrous
prosanalôsasa holon ton bion\). First aorist active participle of
an old verb \prosanaliskô\, only here in the N.T. But Westcott
and Hort reject this clause because it is not in B D Syriac
Sinaitic. Whether genuine or not, the other clause in #Mr 5:26|
certainly is not in Luke: "had suffered many things of many
physicians." Probably both are not genuine in Luke who takes care
of the physicians by the simple statement that it was a chronic
case: {could not be healed of any} (\ouk ischusen ap' oudenos
therapeuthênai\). He omitted also what Mark has: "and was nothing
bettered but rather grew worse."

8:44 {The border of his garment} (\tou kraspedou tou himatiou\).
Probably the tassel of the overgarment. Of the four corners two
were in front and two behind. See on »Mt 9:20|. {Stanched}
(\estê\). Second aorist active indicative, {stopped} at once
(effective aorist).

8:45 {Press thee and crush thee} (\sunechousin se kai
apothlibousin\). Hold thee together, hold thee in (\sunechô\, see
verse #37|). {Crush thee} (\apothlibô\) here only in the N.T., a
verb used of pressing out grapes in Diodorus and Josephus. #Mr
5:31| has \sunthlibô\, to press together.

8:46 {For I perceived that power had gone forth from me} (\egô
gar egnôn dunamin exelêluthuian ap' emou\). \Egnôn\ is second
aorist active indicative of \ginôskô\, knowledge by personal
experience as here. It is followed by the second perfect active
participle \exelêluthuian\ in indirect discourse (Robertson,
_Grammar_, pp. 1040-42). Jesus felt the sensation of power
already gone. Who does not know what this sense of "goneness" or
exhaustion of nervous energy means?

8:47 {Trembling} (\tremousa\). Vivid touch of the feeling of this
sensitive woman who now had to tell everybody of her cure, "in
the presence of all the people" (\enôpion pantos tou laou\). She
faced the widest publicity for her secret cure.

8:49 {From the ruler of the synagogue's house} (\para tou
archisunagôgou\). The word "house" is not in the Greek here as in
#Mr 5:35| where \apo\ is used rather than \para\, as here. But
the ruler himself had come to Jesus (#Lu 8:41|) and this is the
real idea. Trouble not (\mêketi skulle\). See on »Lu 7:6| for
this verb and also #Mr 5:35; Mt 9:36|.

8:50 {And she shall be made whole} (\kai sôthêsetai\). This
promise in addition to the words in #Mr 5:36|. See there for
discussion of details.

8:53 {Knowing that she was dead} (\eidotes hoti apethanen\). That
she died (\apethanen\), second aorist active indicative of
\apothnêskô\.

8:54 {Called} (\ephônêsen\). Certainly not to wake up the dead,
but to make it plain to all that she rose in response to his
elevated tone of voice. Some think that the remark of Jesus in
verse #52| (#Mr 5:39; Mt 9:24|) proves that she was not really
dead, but only in a trance. It matters little. The touch of
Christ's hand and the power of his voice restored her to life.
{Maiden} (\hê pais\) rather than Mark's (#Mr 5:41|) \to korasion\
(vernacular _Koiné_).

8:55 {Her spirit returned} (\epestrepsen to pneuma autês\). The
life came back to her at once. {Be given her to eat} (\autêi
dothênai phagein\). The first infinitive \dothênai\ is an
indirect command. The second \phagein\ (second aorist active of
\esthiô\) is epexegetic purpose.