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,
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,
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.
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 corpus. 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 town after town, he spoke by a parable:
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.
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.
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.
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.”
9
Ἐπηρώτων δὲ αὐτὸν οἱ μαθηταὶ ⸀αὐτοῦ τίς ⸂αὕτη εἴη ἡ παραβολή⸃.
And his disciples asked him what this parable might be.
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.
11
Ἔστιν δὲ αὕτη ἡ παραβολή· Ὁ σπόρος ἐστὶν ὁ λόγος τοῦ θεοῦ.
This is the parable: the seed is the word of God.
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.
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.
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.
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.
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.
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.
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.”
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.
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.”
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.”
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.
Why this rendering
Luke.8.22 Observation
Syntactic observation
λίμνη, lake, occurs **only in Luke** in this corpus, 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 corpus.
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.
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.
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 corpus (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?”
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.
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 clothing, and did not stay in a house but among the tombs.
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.”
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 ordered 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.
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.
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.
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 corpus. 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 corpus**, 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 this corpus (Gehenna and Hades are transliterated), and ἄβυσσος receives the same handling.
Lost in translation
πνίγω 한 뿌리에 접두사 셋 The corpus splits 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). **The nine locales fall into four layers here.** Only **German (würgen · niederwürgen · erwürgen) and Russian (душить · удушать · задушить)** answer a prefix with a prefix. **Spanish** keeps one root and turns two of the three into phrases (ahogar · ahogar juntamente · ahogar hasta morir). **French** cuts the root in two but still tells all three apart (étrangler · étouffer · étouffer à mort). **Korean, Chinese and Japanese mark ἀπο- only** — Korean holds the root as 막다 in nine of the ten places and attaches 죽이다 to ἀπο- alone (8:7 막아 죽였다, 8:33 숨 막혀 죽었다); Chinese takes the same road, 挤住 for the bare and συν- forms against 挤死 for ἀπο-. **English and Portuguese alone mark no prefix at all**: choke and sufocar hold the root and let the three become one word. So what is lost differs by language, and what English loses is the whole of it. At the water and at the throat even the root parts: Chinese goes to 淹死 in water and 掐 at a throat, and Korean to 짓누르다 where the crowd presses (8:42). English 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.**
Survives in · 원문 / 형태소
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.
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.
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.
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.
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.
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.
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,
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.
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.
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,
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.
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.
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 corpus. 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.
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.”
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.”
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.
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.”
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.”
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.”
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.
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.”
53
καὶ κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανεν.
And they laughed at him, knowing that she had died.
54
αὐτὸς ⸀δὲ κρατήσας τῆς χειρὸς αὐτῆς ἐφώνησεν λέγων· Ἡ παῖς, ⸀ἔγειρε.
But he, taking her hand, called out, saying, “Child, rise.”
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.
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.