1
Καὶ ἐγένετο ἐν τῷ καθεξῆς καὶ αὐτὸς διώδευεν κατὰ πόλιν καὶ κώμην κηρύσσων καὶ εὐαγγελιζόμενος τὴν βασιλείαν τοῦ θεοῦ, καὶ οἱ δώδεκα σὺν αὐτῷ,
And afterward he was travelling through city and village, proclaiming and bringing the good news of the kingdom of God; and the twelve were with him,
Bringing the good news renders one verb (εὐαγγελίζομαι, euangelizomai), built on the gospel-word.
pronoun he = Jesus
pronoun him = Jesus
2
καὶ γυναῖκές τινες αἳ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν καὶ ἀσθενειῶν, Μαρία ἡ καλουμένη Μαγδαληνή, ἀφ’ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει,
and certain women who had been healed of evil spirits and diseases: Mary called Magdalene, from whom seven demons had gone out,
Seven demons — the writer says it in passing, and says no more.
first here Mary Μαρία Maria
first here Magdalene Μαγδαληνή Magdalēnē
pronoun whom = Mary called Magdalene
3
καὶ Ἰωάννα γυνὴ Χουζᾶ ἐπιτρόπου Ἡρῴδου καὶ Σουσάννα καὶ ἕτεραι πολλαί, αἵτινες διηκόνουν αὐτοῖς ⸀ἐκ τῶν ὑπαρχόντων αὐταῖς.
and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, who served them out of what belonged to them.
Who served them out of what belonged to them — only this book names the women who paid for the work. Served is the table-verb of 10:40.
first here Joanna Ἰωάννα Iōanna
first here Chuza Χουζᾶς Chouzas
first here Herod Ἡρῴδης Hērōdēs
first here Susanna Σουσάννα Sousanna
pronoun who = the women
pronoun them = Jesus and the twelve
Why this rendering
Luke.8.3 Observation
Syntactic observation
Verses 1-3 are Luke's alone. Matthew and Mark first mention the women who followed Jesus at the cross (Matt 27:55-56; Mark 15:40-41); Luke names them in the middle of the ministry. Ἰωάννα, Joanna, occurs twice in Luke (8:3; 24:10), and Σουσάννα and Χουζᾶς are unique in the four Gospels. ἐπίτροπος, steward, stands at Matthew 20:8 (the vineyard owner's steward) and here, and here it is Herod's. διακονέω, to serve, occurs eight times in Luke, and this place stands out: the women serve ἐκ τῶν ὑπαρχόντων αὐταῖς, out of what belonged to them — that is, they paid for it. Mark 15:41 also says they served from Galilee onward but says nothing of their means. And v.2 records that seven demons had gone out of Mary Magdalene — said only here and at Mark 16:9, inside the ⟦ ⟧.
Rendering options · 2
Adopted “served them out of what belonged to them” — the means kept
Basis ἐκ τῶν ὑπαρχόντων names possessions; compressing it removes what only Luke records.
Compress to “served them”
Basis It reads more lightly.
Rejected Mark 15:41 also says only served; Luke adds with what. Compressing makes the two books identical.
4
Συνιόντος δὲ ὄχλου πολλοῦ καὶ τῶν κατὰ πόλιν ἐπιπορευομένων πρὸς αὐτὸν εἶπεν διὰ παραβολῆς·
And when a great crowd was gathering and people were coming to him from city after city, he spoke by a parable:
Town after town — the Greek says “from city by city”.
pronoun him = Jesus
pronoun he = Jesus
5
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.
“The sower went out to sow his seed. And as he sowed, some fell beside the road and was trampled, and the birds of heaven devoured it.
Was trampled — only this book adds the trampling.
pronoun his = the sower
pronoun he = the sower
pronoun it = the seed beside the road
6
καὶ ἕτερον ⸀κατέπεσεν ἐπὶ τὴν πέτραν, καὶ φυὲν ἐξηράνθη διὰ τὸ μὴ ἔχειν ἰκμάδα.
And other fell on the rock, and growing up it withered, because it had no moisture.
Because it had no moisture — only this book gives that reason; Mark 4:6 says it had no root.
pronoun it = the seed on the rock — both times
7
καὶ ἕτερον ἔπεσεν ἐν μέσῳ τῶν ἀκανθῶν, καὶ συμφυεῖσαι αἱ ἄκανθαι ἀπέπνιξαν αὐτό.
And other fell in the midst of thorns, and the thorns grew with it and choked it.
The thorns grew with it — the Greek verb is a compound, “grew up together”.
pronoun it = the seed among the thorns — every “it” here is the same
8
καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν, καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα. ταῦτα λέγων ἐφώνει· Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω.
And other fell into the good earth, and growing up it produced fruit a hundredfold.” Saying this he called out, “Let the one who has ears to hear, hear.”
A hundredfold — this book gives one number; Mark 4:8 gives three.
pronoun it = the seed in the good earth
pronoun he = Jesus
pronoun this = the parable
9
Ἐπηρώτων δὲ αὐτὸν οἱ μαθηταὶ ⸀αὐτοῦ τίς ⸂αὕτη εἴη ἡ παραβολή⸃.
And his disciples asked him what this parable might be.
What this parable might be — the disciples ask for the sense, not for the manner.
pronoun his = Jesus
pronoun him = Jesus
pronoun this = the parable just told
10
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.
And he said, “To you it has been given to know the mysteries of the kingdom of God; but to the rest in parables, so that seeing they may not see and hearing they may not understand.
Mysteries (μυστήρια, mystēria) are things disclosed, not things unknowable. This book cuts the quotation short — Mark 4:12 goes on to “lest they turn and it be forgiven them”.
pronoun he = Jesus
pronoun you = the disciples
pronoun they = the rest
11
Ἔστιν δὲ αὕτη ἡ παραβολή· Ὁ σπόρος ἐστὶν ὁ λόγος τοῦ θεοῦ.
This is the parable: the seed is the word of God.
The seed is the word of God — only this book says “of God”.
pronoun This = what follows
12
οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ⸀ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν, ἵνα μὴ πιστεύσαντες σωθῶσιν.
Those beside the road are the ones who hear; then the slanderer comes and takes the word from their heart, so that they may not believe and be saved.
Slanderer renders διάβολος (diabolos); Mark 4:15 says Satan and Matthew 13:19 says the evil one.
pronoun Those = the seed beside the road
pronoun their = the ones who hear
pronoun they = the ones who hear
13
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.
Those on the rock are the ones who, when they hear, receive the word with joy; and these have no root — they believe for a while, and in a time of testing fall away.
In a time of testing — only this book names testing here.
pronoun Those = the seed on the rock
pronoun they = those who receive with joy — both times
pronoun these = the same
14
τὸ δὲ εἰς τὰς ἀκάνθας πεσόν, οὗτοί εἰσιν οἱ ἀκούσαντες, καὶ ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν τοῦ βίου πορευόμενοι συμπνίγονται καὶ οὐ τελεσφοροῦσιν.
What fell among the thorns are those who hear, and going on they are choked by cares and riches and pleasures of living, and bring no fruit to ripeness.
Pleasures of living — only this book adds pleasures to the cares and riches.
pronoun they = those who hear
15
τὸ δὲ ἐν τῇ καλῇ γῇ, οὗτοί εἰσιν οἵτινες ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ ἀκούσαντες τὸν λόγον κατέχουσιν καὶ καρποφοροῦσιν ἐν ὑπομονῇ.
But what is in the good earth — these are the ones who, hearing the word with a fine and good heart, hold it fast and bear fruit with endurance.
With endurance (ὑπομονή, hypomonē) — only this book ends the parable on endurance.
pronoun these = the seed in the good earth
pronoun it = the word
16
Οὐδεὶς δὲ λύχνον ἅψας καλύπτει αὐτὸν σκεύει ἢ ὑποκάτω κλίνης τίθησιν, ἀλλ’ ἐπὶ λυχνίας ⸀τίθησιν, ἵνα οἱ εἰσπορευόμενοι βλέπωσιν τὸ φῶς.
No one, having lit a lamp, covers it with a vessel or puts it under a couch; rather he puts it on a lampstand, so that those coming in may see the light.
A vessel — Mark 4:21 says a modios, a dry measure; this book says a vessel and this edition keeps the difference.
pronoun it = the lamp
pronoun he = the one who lit it
17
οὐ γάρ ἐστιν κρυπτὸν ὃ οὐ φανερὸν γενήσεται, οὐδὲ ἀπόκρυφον ὃ οὐ ⸂μὴ γνωσθῇ⸃ καὶ εἰς φανερὸν ἔλθῃ.
For nothing is hidden that will not become clear, nor concealed that will not be known and come to light.
Come to light — the Greek says “come into the open”.
18
βλέπετε οὖν πῶς ἀκούετε· ὃς ⸂ἂν γὰρ⸃ ἔχῃ, δοθήσεται αὐτῷ, καὶ ὃς ⸀ἂν μὴ ἔχῃ, καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπ’ αὐτοῦ.
So watch how you hear; for whoever has, to him will be given, and whoever has not, even what he seems to have will be taken from him.”
How you hear — this book says how; Mark 4:24 says what.
pronoun you = the disciples
pronoun him = whoever has — the second “him” is whoever has not
pronoun he = whoever has not
19
⸀Παρεγένετο δὲ πρὸς αὐτὸν ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ, καὶ οὐκ ἠδύναντο συντυχεῖν αὐτῷ διὰ τὸν ὄχλον.
And his mother and brothers came to him, and they could not reach him because of the crowd.
They could not reach him — only this book gives the reason.
pronoun his = Jesus
pronoun him = Jesus — both times
pronoun they = his mother and brothers
20
⸂ἀπηγγέλη δὲ⸃ ⸀αὐτῷ· Ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἑστήκασιν ἔξω ἰδεῖν ⸂σε θέλοντες⸃.
And it was reported to him, “Your mother and your brothers are standing outside, wanting to see you.”
Wanting to see you — this book softens the errand; Mark 3:31 has them call for him.
pronoun him = Jesus
pronoun Your = Jesus — both times
pronoun you = Jesus
21
ὁ δὲ ἀποκριθεὶς εἶπεν πρὸς αὐτούς· Μήτηρ μου καὶ ἀδελφοί μου οὗτοί εἰσιν οἱ τὸν λόγον τοῦ θεοῦ ἀκούοντες καὶ ⸀ποιοῦντες.
But answering he said to them, “My mother and my brothers are these: those who hear the word of God and do it.”
My mother and my brothers are these — this book does not ask “who is my mother”, as Mark 3:33 does.
pronoun he = Jesus
pronoun them = those who told him
pronoun My = Jesus — both times
pronoun these = those who hear the word and do it
22
⸂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.
And it came to pass on one of the days that he got into a boat with his disciples, and he said to them, “Let us cross over to the other side of the lake.” And they set out.
The lake — this book's word for it, as at 5:1.
pronoun he = Jesus — both times
pronoun his = Jesus
pronoun them = the disciples
pronoun us = Jesus and the disciples
pronoun they = Jesus and the disciples
Why this rendering
Luke.8.22 Observation
Syntactic observation
λίμνη, lake, occurs only in Luke in the four Gospels, five times (5:1, 2; 8:22, 23, 33). Matthew, Mark and John call the same water θάλασσα, sea — sixteen times in Matthew, nineteen in Mark, nine in John. Luke uses θάλασσα too, but at three places only (17:2, 6; 21:25), and never of the water of Galilee. So one water carries two names and only Luke uses the other. At 5:1 he even names it λίμνη Γεννησαρέτ, the lake of Gennesaret, where Mark 1:16 has θάλασσα τῆς Γαλιλαίας, the sea of Galilee. The διέρχομαι, to cross over, of this verse is frequent in Luke (ten times against one in Matthew), and at v.26 the landing place is ἀντιπέρα τῆς Γαλιλαίας, opposite Galilee — ἀντιπέρα being unique in the four Gospels.
Rendering options · 2
Adopted “lake” — kept apart from the sea of Matthew and Mark
Basis Luke chose a different word and uses both within his own book; one rendering for both erases the choice.
Render as sea, matching the other books
Basis It is the same water.
Rejected One water, but the authors named it differently; and Luke knows and uses θάλασσα yet does not use it here — that is the datum.
23
πλεόντων δὲ αὐτῶν ἀφύπνωσεν. καὶ κατέβη λαῖλαψ ἀνέμου εἰς τὴν λίμνην, καὶ συνεπληροῦντο καὶ ἐκινδύνευον.
And as they sailed he fell asleep; and a squall of wind came down on the lake, and they were being swamped and were in danger.
Squall (λαῖλαψ, lailaps) names a sudden storm-burst.
pronoun they = the disciples — “as they sailed” is the same
pronoun he = Jesus
24
προσελθόντες δὲ διήγειραν αὐτὸν λέγοντες· Ἐπιστάτα ἐπιστάτα, ἀπολλύμεθα· ὁ δὲ ⸀διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ τῷ κλύδωνι τοῦ ὕδατος, καὶ ἐπαύσαντο, καὶ ἐγένετο γαλήνη.
And coming to him they woke him, saying, “Master, Master, we are perishing.” And rousing himself he rebuked the wind and the surge of the water, and they ceased, and there was a calm.
Master, Master — the doubling is this book's own, and the word is the overseer-word of 5:5.
pronoun him = Jesus
pronoun they = the disciples — the second “they” is the wind and water
pronoun we = the disciples
pronoun himself = Jesus
pronoun he = Jesus
Why this rendering
Luke.8.24 Observation
Syntactic observation
Three books use three addresses at one point — Matthew 8:25 κύριε, Lord; Mark 4:38 διδάσκαλε, Teacher; Luke 8:24 ἐπιστάτα ἐπιστάτα, Master, Master, repeated twice. Two of Luke's seven places for ἐπιστάτης fall in this one verse. The verb of waking differs too: Matthew 8:25 ἤγειραν, Mark 4:38 ἐγείρουσιν, Luke 8:24 διήγειραν — only Luke prefixes δια- at the waking. But the rising is another matter: both Mark 4:39 and Luke 8:24 have διεγερθείς. So Mark changes prefix inside one scene (ἐγείρω to διεγείρω) while Luke keeps δια- for both. διεγείρω stands at four places in the four Gospels (one in Mark, two in Luke, one in John). After the calm, Matthew 8:26 has why are you afraid, you of little faith, Mark 4:40 have you still no faith, and Luke 8:25 ποῦ ἡ πίστις ὑμῶν, where is your faith? And the word for the water differs: Matthew and Mark have θάλασσα, sea; Luke has κλύδων τοῦ ὕδατος, the surge of the water, and in the verses around calls it λίμνη, a lake.
Rendering options · 2
Adopted “Master, Master” — the repetition kept, distinct from Matthew and Mark
Basis Three books chose three words; the repetition is in the text and is not reduced.
Render as Lord, matching Matthew
Basis One scene, so the reading is evened out.
Rejected κύριε is common in Luke too and is not used here; matching erases that each author chose a different word.
25
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;
And he said to them, “Where is your faith?” And being afraid they marvelled, saying to one another, “Who then is this, that he commands even the winds and the water, and they obey him?”
Where is your faith — this book asks where; Mark 4:40 asks whether they have any.
pronoun he = Jesus — the last “he” is the one they ask about
pronoun them = the disciples
pronoun your = the disciples
pronoun they = the disciples — the last “they” is the winds and water
pronoun this = Jesus
pronoun him = Jesus
26
Καὶ κατέπλευσαν εἰς τὴν χώραν τῶν ⸀Γερασηνῶν, ἥτις ἐστὶν ἀντιπέρα τῆς Γαλιλαίας.
And they sailed down to the region of the Gerasenes, which is opposite Galilee.
Gerasenes — the manuscripts differ over the name, as at Mark 5:1.
first here Gerasenes Γερασηνός Gerasēnos
first here Galileans Γαλιλαία Galilaia
pronoun they = Jesus and the disciples
pronoun which = the region of the Gerasenes
27
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 ἀλλ’ ἐν τοῖς μνήμασιν.
And as he went out onto the land, a man of the city met him who had demons; and for a long time he had not put on garment, and did not stay in a house but among the sepulchres.
Had not put on clothing — only this book says so, and verse 35 answers it.
pronoun he = Jesus — the later “he” is the man
pronoun him = Jesus
pronoun who = a man of the city
28
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·
And seeing Jesus he cried out and fell before him and said with a loud voice, “What have I to do with you, Jesus, Son of the Most High God? I beg you, do not torment me.”
What have I to do with you renders a Semitic turn kept word for word — this book has it in the singular, where Mark 5:7 has “we”.
first here Jesus Ἰησοῦς Iēsous
pronoun he = the man
pronoun him = Jesus
pronoun I = the man — both times
pronoun you = Jesus
pronoun me = the man
29
⸀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.
For he had charged the unclean spirit to come out of the man. For many times it had seized him, and he was bound with chains and shackles and guarded; and breaking the bonds he was driven by the demon into the deserted places.
He was driven by the demon — the writer explains the seizures before the exchange goes on.
pronoun he = Jesus — the later “he” is the man
pronoun it = the unclean spirit
pronoun him = the man
30
ἐπηρώτησεν δὲ αὐτὸν ὁ ⸀Ἰησοῦς· Τί σοι ⸂ὄνομά ἐστιν⸃; ὁ δὲ εἶπεν· Λεγιών, ὅτι ⸂εἰσῆλθεν δαιμόνια πολλὰ⸃ εἰς αὐτόν.
And Jesus asked him, “What is your name?” And he said, “Legion,” because many demons had entered him.
Legion is a Latin word kept as sound. A legion counted some thousands of soldiers.
pronoun him = the man — the second “him” is the man as well
pronoun your = the demons
pronoun he = the man
31
καὶ ⸀παρεκάλουν αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν.
And they begged him not to order them to depart into the abyss.
Abyss (ἄβυσσος, abyssos) — only this book uses the word here; Mark 5:10 says “out of the country”.
pronoun they = the demons
pronoun him = Jesus
pronoun them = the demons
Why this rendering
Luke.8.31 Observation
Syntactic observation
What the demons ask differs between the books. Mark 5:10 has ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας, that he not send them out of the region; Matthew 8:31 has only the request to be sent into the pigs. Luke 8:31 has that he not order them to depart εἰς τὴν ἄβυσσον, into the abyss. ἄβυσσος is unique in the four Gospels. So in one story Mark names a place on the map and Luke another kind of place. The asking of the name is in Mark and Luke and not in Matthew: λεγιών stands twice in Mark (5:9, 15), once in Luke (8:30), once in Matthew (26:53, legions of angels). And where the pigs run differs: Matthew 8:32 and Mark 5:13 εἰς τὴν θάλασσαν, into the sea; Luke 8:33 εἰς τὴν λίμνην, into the lake. ἀποπνίγω, to choke off, occurs twice in Luke and nowhere else, the other at 8:7, where thorns choke the seed. But three words grow from this root in the four Gospels, and one image is written with three prefixes. Thorns choking the seed: Matthew 13:7 πνίγω, Mark 4:7 συμπνίγω, Luke 8:7 ἀποπνίγω. Yet thorns choking the hearers is συμπνίγω in all three (Matt 13:22; Mark 4:19; Luke 8:14). The pigs differ again: Matthew 8:32 has no word from this root at all (ἀπέθανον, they simply died), Mark 5:13 has πνίγω, Luke 8:33 ἀποπνίγω. So ἀποπνίγω is Luke's alone, and it falls exactly where Mark used πνίγω. And συμπνίγω returns once more in this chapter, not of thorns: at 8:42 the crowds press him in (συνέπνιγον) — the word of the thorns used of people.
Rendering options · 2
Adopted “the abyss” — not unpacked
Basis The text does not say what it is, and being unique it cannot be checked against another place; any unpacking would be the translation's own judgement.
Unpack as “the bottomless pit” or “hell”
Basis Lets the reader know what is meant.
Rejected Hell is not used in the four Gospels (Gehenna and Hades are transliterated), and ἄβυσσος receives the same handling.
Lost in translation
πνίγω 한 뿌리에 접두사 셋 The four Gospels split one root three ways by prefix — πνίγω (bare), συμπνίγω (συν-, together), ἀποπνίγω (ἀπο-, off, to the end) — and the three part over one and the same picture (Matt 13:7, Mark 4:7, Luke 8:7). English marks no prefix at all: choke holds the root and lets the three become one word, so what English loses is the whole system of prefixes. It does separate Mark 5:13's imperfect (were being choked) from Luke 8:33's aorist (was choked), telling those two apart on another level. The nine locales fall into four layers here, and English sits in the lowest.
Survives in · this edition — 2 of the nine carry it (not this language)
32
Ἦν δὲ ἐκεῖ ἀγέλη χοίρων ἱκανῶν ⸀βοσκομένη ἐν τῷ ὄρει· καὶ ⸀παρεκάλεσαν αὐτὸν ἵνα ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν· καὶ ἐπέτρεψεν αὐτοῖς.
And a considerable herd of pigs was feeding there on the hillside; and they begged him to allow them to enter those, and he allowed them.
He allowed them — this book says it twice over.
pronoun they = the demons
pronoun him = Jesus
pronoun them = the demons — both times
pronoun those = the pigs
pronoun he = Jesus
33
ἐξελθόντα δὲ τὰ δαιμόνια ἀπὸ τοῦ ἀνθρώπου εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην καὶ ἀπεπνίγη.
And the demons came out of the man and entered the pigs, and the herd rushed down the cliff into the lake and was choked.
Was choked here is ἀποπνίγω (apopnigō), a prefixed form; Mark 5:13 uses the bare root. English must spell the prefixes out — recorded as a loss.
34
Ἰδόντες δὲ οἱ βόσκοντες τὸ ⸀γεγονὸς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς.
And when those tending them saw what had happened, they fled and reported it in the city and in the fields.
Those tending them — the herdsmen carry the news.
pronoun them = the pigs
pronoun they = those tending them
pronoun it = what had happened
35
ἐξῆλθον δὲ ἰδεῖν τὸ γεγονὸς καὶ ἦλθον πρὸς τὸν Ἰησοῦν, καὶ εὗρον καθήμενον τὸν ἄνθρωπον ἀφ’ οὗ τὰ δαιμόνια ⸀ἐξῆλθεν ἱματισμένον καὶ σωφρονοῦντα παρὰ τοὺς πόδας τοῦ Ἰησοῦ, καὶ ἐφοβήθησαν.
And people came out to see what had happened, and came to Jesus and found the man from whom the demons had gone out, clothed and in his right mind, sitting at the feet of Jesus; and they were afraid.
Sitting at the feet of Jesus — only this book adds it, and it is where a disciple sits, as at 10:39.
pronoun whom = the man
pronoun they = the people
36
ἀπήγγειλαν δὲ ⸀αὐτοῖς οἱ ἰδόντες πῶς ἐσώθη ὁ δαιμονισθείς.
And those who had seen it reported to them how the demon-possessed man had been saved.
Had been saved — this book uses the save-verb of the healing.
pronoun it = what happened
pronoun them = the people who came out
37
καὶ ⸀ἠρώτησεν αὐτὸν ἅπαν τὸ πλῆθος τῆς περιχώρου τῶν ⸀Γερασηνῶν ἀπελθεῖν ἀπ’ αὐτῶν, ὅτι φόβῳ μεγάλῳ συνείχοντο· αὐτὸς δὲ ἐμβὰς ⸀εἰς πλοῖον ὑπέστρεψεν.
And the whole multitude of the surrounding region of the Gerasenes asked him to go away from them, for they were gripped by a great fear; and he got into the boat and returned.
Gripped by a great fear — the writer gives the reason for the asking.
pronoun him = Jesus
pronoun them = the multitude
pronoun they = the multitude
pronoun he = Jesus
38
ἐδεῖτο δὲ αὐτοῦ ὁ ἀνὴρ ἀφ’ οὗ ἐξεληλύθει τὰ δαιμόνια εἶναι σὺν αὐτῷ· ἀπέλυσεν δὲ ⸀αὐτὸν λέγων·
And the man from whom the demons had gone out begged him to be with him; but he sent him away, saying,
To be with him — the phrase of Mark 3:14, said of the twelve.
pronoun whom = the man
pronoun him = Jesus — “to be with him” is Jesus; “he sent him away” is the man
pronoun he = Jesus
39
Ὑπόστρεφε εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα ⸂σοι ἐποίησεν⸃ ὁ θεός. καὶ ἀπῆλθεν καθ’ ὅλην τὴν πόλιν κηρύσσων ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς.
“Return to your house and tell in full what God has done for you.” And he went away, proclaiming through the whole city what Jesus had done for him.
What God has done … what Jesus had done — the writer sets the two side by side without comment.
pronoun your = the man
pronoun you = the man
pronoun he = the man
pronoun him = the man
40
⸂Ἐν δὲ⸃ τῷ ⸀ὑποστρέφειν τὸν Ἰησοῦν ἀπεδέξατο αὐτὸν ὁ ὄχλος, ἦσαν γὰρ πάντες προσδοκῶντες αὐτόν.
And as Jesus returned, the crowd welcomed him, for they were all waiting for him.
Welcomed (ἀποδέχομαι, apodechomai) — this book uses the word more than the others.
pronoun him = Jesus — both times
pronoun they = the crowd
41
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,
And behold, a man came named Jairus, and he was a ruler of the synagogue; and falling at Jesus' feet he begged him to come into his house,
A ruler of the synagogue — the office of Mark 5:22.
first here Jairus Ἰάϊρος Iairos
pronoun he = Jairus
pronoun him = Jesus
pronoun his = Jairus
42
ὅτι θυγάτηρ μονογενὴς ἦν αὐτῷ ὡς ἐτῶν δώδεκα καὶ αὐτὴ ἀπέθνῃσκεν. Ἐν δὲ τῷ ὑπάγειν αὐτὸν οἱ ὄχλοι συνέπνιγον αὐτόν.
because he had an only daughter, about twelve years old, and she was dying. And as he went, the crowds were pressing in on him.
An only daughter — the “only” word of 7:12 and 9:38. Twelve years old — the same number as the woman's years in verse 43.
pronoun he = Jairus — “as he went” is Jesus
pronoun she = the daughter
pronoun him = Jesus
43
καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος ἀπὸ ἐτῶν δώδεκα, ἥτις ⸂ἰατροῖς προσαναλώσασα ὅλον τὸν βίον⸃ οὐκ ἴσχυσεν ⸀ἀπ’ οὐδενὸς θεραπευθῆναι,
And a woman who had been in a flow of blood for twelve years, and who had spent her whole living on physicians, could not be healed by anyone.
Spent her whole living on physicians — the manuscripts differ over whether these words stand; Mark 5:26 says the physicians made her worse, which this book does not say.
pronoun who = the woman
pronoun her = the woman
Why this rendering
Luke.8.43 Observation
Syntactic observation
What is said of the physicians differs in texture. Mark 5:26 is long: πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ δαπανήσασα τὰ παρ’ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα — having suffered much under many physicians and spent all she had, and being no better but rather worse. Luke 8:43 is short: ἰατροῖς προσαναλώσασα ὅλον τὸν βίον, having spent her whole living on physicians — and says nothing of suffering under them or growing worse. προσαναλίσκω is unique in the four Gospels. SBLGNT marks the phrase (⸂⸃); some manuscripts lack it altogether. At v.47 the woman comes τρέμουσα, trembling, a word standing only here and at Mark 5:33. And at v.48 the address θυγάτηρ, daughter, is the same in all three books. βίος, living, occurs five times in Luke (8:14, 43; 15:12, 30; 21:4) and once in Mark (12:44). Three of the six — Luke 8:43, Luke 21:4, Mark 12:44 — are of a woman giving all she has, while Luke 15:12, 30 is the property the prodigal takes and scatters.
Rendering options · 2
Adopted “having spent her whole living on physicians” — as the base text has it, nothing supplied from Mark
Basis The base text is short; importing suffered and grew worse from Mark would make the two books' texture identical.
Supply Mark's clause about suffering
Basis One story, so it is filled out.
Rejected It is not in the base text; and the phrase is itself a place where the manuscripts divide, so all the more it is not supplied.
44
προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ, καὶ παραχρῆμα ἔστη ἡ ῥύσις τοῦ αἵματος αὐτῆς.
She came up behind and touched the tassel of his garment, and at once her flow of blood stopped.
Tassel (κράσπεδον, kraspedon) is the fringe on the corner of a garment — only this book and Matthew 9:20 name it here.
pronoun She = the woman
pronoun his = Jesus
pronoun her = the woman
45
καὶ εἶπεν ὁ Ἰησοῦς· Τίς ὁ ἁψάμενός μου; ἀρνουμένων δὲ πάντων εἶπεν ὁ ⸀Πέτρος· Ἐπιστάτα, οἱ ὄχλοι συνέχουσίν σε καὶ ⸀ἀποθλίβουσιν.
And Jesus said, “Who is the one who touched me?” And when all denied it, Peter said, “Master, the crowds surround you and press against you.”
Master — the overseer-word again, on Peter's lips.
first here Peter Πέτρος Petros
pronoun me = Jesus
pronoun it = the touching
pronoun you = Jesus — both times
46
ὁ δὲ Ἰησοῦς εἶπεν· Ἥψατό μού τις, ἐγὼ γὰρ ἔγνων δύναμιν ⸀ἐξεληλυθυῖαν ἀπ’ ἐμοῦ.
But Jesus said, “Someone touched me, for I knew that power had gone out from me.”
Power had gone out from me — the same wording as 6:19.
pronoun me = Jesus — both times
pronoun I = Jesus
47
ἰδοῦσα δὲ ἡ γυνὴ ὅτι οὐκ ἔλαθεν τρέμουσα ἦλθεν καὶ προσπεσοῦσα αὐτῷ δι’ ἣν αἰτίαν ἥψατο αὐτοῦ ⸀ἀπήγγειλεν ἐνώπιον παντὸς τοῦ λαοῦ καὶ ὡς ἰάθη παραχρῆμα.
And the woman, seeing that she had not escaped notice, came trembling and fell before him and declared before all the people why she had touched him, and how she had been healed at once.
Before all the people — the healing is made public, which is the point of the asking.
pronoun she = the woman — every “she” here is the woman
pronoun him = Jesus — both times
48
ὁ δὲ εἶπεν αὐτῇ· ⸀Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην.
And he said to her, “Daughter, your faith has saved you; go in peace.”
Go in peace — the Greek says “into peace”, as at 7:50.
pronoun he = Jesus
pronoun her = the woman
pronoun your = the woman
pronoun you = the woman
49
Ἔτι αὐτοῦ λαλοῦντος ἔρχεταί τις παρὰ τοῦ ἀρχισυναγώγου ⸀λέγων ὅτι Τέθνηκεν ἡ θυγάτηρ σου, ⸀μηκέτι σκύλλε τὸν διδάσκαλον.
While he was still speaking, someone comes from the synagogue ruler's house, saying, “Your daughter has died; trouble the Teacher no further.”
The news arrives in the middle of the other healing, as at Mark 5:35.
pronoun he = Jesus
pronoun Your = the synagogue ruler
50
ὁ δὲ Ἰησοῦς ἀκούσας ἀπεκρίθη ⸀αὐτῷ· Μὴ φοβοῦ, μόνον ⸀πίστευσον, καὶ σωθήσεται.
But Jesus, hearing it, answered him, “Do not be afraid; only believe, and she will be saved.”
She will be saved — the same verb as of the woman at verse 48.
pronoun it = the news
pronoun him = the synagogue ruler
pronoun she = the daughter
51
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.
And coming into the house he did not let anyone go in with him except Peter and John and James, and the child's father and mother.
Peter and John and James — this book puts John before James, as at 9:28.
first here John Ἰωάννης Iōannēs
first here James Ἰάκωβος Iakōbos
pronoun he = Jesus
pronoun him = Jesus
52
ἔκλαιον δὲ πάντες καὶ ἐκόπτοντο αὐτήν. ὁ δὲ εἶπεν· Μὴ κλαίετε, ⸂οὐ γὰρ⸃ ἀπέθανεν ἀλλὰ καθεύδει.
And all were weeping and beating their breasts for her; but he said, “Do not weep; she has not died but is sleeping.”
Beating their breasts renders κόπτω (koptō), the mourner's gesture.
pronoun her = the child
pronoun he = Jesus
pronoun she = the child
53
καὶ κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανεν.
And they laughed at him, knowing that she had died.
Knowing that she had died — only this book adds the reason for the laughter.
pronoun they = those weeping
pronoun him = Jesus
pronoun she = the child
54
αὐτὸς ⸀δὲ κρατήσας τῆς χειρὸς αὐτῆς ἐφώνησεν λέγων· Ἡ παῖς, ⸀ἔγειρε.
But he, taking her hand, called out, saying, “Child, rise.”
This book has no Aramaic words here; Mark 5:41 keeps Talitha koum.
pronoun he = Jesus
pronoun her = the child
55
καὶ ἐπέστρεψεν τὸ πνεῦμα αὐτῆς, καὶ ἀνέστη παραχρῆμα, καὶ διέταξεν αὐτῇ δοθῆναι φαγεῖν.
And her spirit returned, and she rose at once; and he directed that something be given her to eat.
Her spirit returned — only this book says so.
pronoun her = the child — both times
pronoun she = the child
pronoun he = Jesus
56
καὶ ἐξέστησαν οἱ γονεῖς αὐτῆς· ὁ δὲ παρήγγειλεν αὐτοῖς μηδενὶ εἰπεῖν τὸ γεγονός.
And her parents were beside themselves; but he charged them to tell no one what had happened.
Were beside themselves (ἐξίστημι, existēmi) — one of six amazement-verbs this edition keeps apart.
pronoun her = the child
pronoun he = Jesus
pronoun them = the parents