Jairus' Daughter Raised and a Woman Healed
Luke 8:40-56
Luke.8.40 - Details
Original Text
Morphology
- Εν: PREP
- δε: CONJ
- τω: ART,dat,sg,m
- υποστρεφειν: VERB,pres,act,inf
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- απεδεξατο: VERB,aor,mid,ind,3,sg
- αυτον: PRON,acc,sg,m
- ο: ART,nom,sg,m
- οχλος: NOUN,nom,sg,m
- ησαν: VERB,impf,act,ind,3,pl
- γαρ: PART
- παντες: ADJ,nom,pl,m
- προσδοκωντες: VERB,pres,act,part,nom,pl,m
- αυτον: PRON,acc,sg,m
Parallels
- Mark 5:21 (structural): Parallel narrative: Mark places the same sequence—Jesus returns and is met by a crowd just before Jairus approaches—serving as the closest Synoptic parallel to Luke 8:40.
- Matthew 9:18 (structural): Parallel pericope: Matthew records the ruler (Jairus) coming to Jesus in a similar narrative context where Jesus is surrounded by people, mirroring Luke's sequence of crowd reception and the request for healing.
- Luke 4:42 (thematic): Thematic parallel within Luke: an earlier scene where the people seek and detain Jesus at dawn—same motif of crowds pressing in on Jesus and longing for his presence.
- John 6:2 (thematic): Thematic parallel: John notes large crowds following Jesus because of his signs—explains the popular expectation and eagerness (’waiting for him’) reflected in Luke 8:40.
- Mark 3:7-8 (thematic): Thematic parallel: Mark describes multitudes gathering from many regions to Jesus, highlighting the widespread anticipation and constant reception by crowds like that in Luke 8:40.
Alternative generated candidates
- When Jesus returned, the crowd welcomed him, for they were all waiting for him.
- When Jesus returned, the crowd welcomed him, for they were all waiting for him.
Luke.8.41 - Details
Original Text
Morphology
- και: CONJ
- ιδου: PART
- ηλθεν: VERB,aor,act,ind,3,sg
- ανηρ: NOUN,nom,sg,m
- ω: PRON,dat,sg,m
- ονομα: NOUN,acc,sg,n
- Ιαιρος: NOUN,nom,sg,m
- και: CONJ
- ουτος: PRON,nom,sg,m
- αρχων: NOUN,nom,sg,m
- της: ART,gen,sg,f
- συναγωγης: NOUN,gen,sg,f
- υπηρχεν: VERB,impf,act,ind,3,sg
- και: CONJ
- πεσων: VERB,aor,act,part,nom,sg,m
- παρα: PREP
- τους: ART,acc,pl,m
- ποδας: NOUN,acc,pl,m
- του: ART,gen,sg,n
- Ιησου: NOUN,gen,sg,m
- παρεκαλει: VERB,impf,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- εισελθειν: VERB,pres,mid,inf
- εις: PREP
- τον: ART,acc,sg,m
- οικον: NOUN,acc,sg,m
- αυτου: PRON,gen,sg,m
Parallels
- Mark 5:22 (verbal): Same scene: a synagogue ruler named Jairus comes, falls at Jesus' feet and begs him to come to his house — close verbal and narrative parallel to Luke 8:41.
- Matthew 9:18 (verbal): A parallel account: a ruler (Jairus) kneels before Jesus and asks him to raise his daughter — Matthew compresses the episode but preserves the key petition.
- Mark 5:25-34 (structural): The account of the woman with a hemorrhage is interwoven with Jairus's request in Mark (and Luke 8:43–48); thematically linked as two healings framed together in the same pericope.
- Mark 5:35-43 (structural): Continuation of the Jairus narrative in Mark where Jesus goes to Jairus's house and raises his daughter — parallels Luke's ensuing account of the raising of Jairus's daughter.
Alternative generated candidates
- And there came a man named Jairus, who was a ruler of the synagogue; and falling at Jesus' feet he begged him to come to his house,
- Then a man named Jairus, a ruler of the synagogue, came; and falling at Jesus' feet he begged him to come to his house,
Luke.8.42 - Details
Original Text
Morphology
- οτι: CONJ
- θυγατηρ: NOUN,nom,sg,fem
- μονογενης: ADJ,nom,sg,m
- ην: VERB,impf,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- ως: ADV
- ετων: NOUN,gen,pl,n
- δωδεκα: NUM,acc,pl,m
- και: CONJ
- αυτη: PRON,dat,sg,f
- απεθνησκεν: VERB,impf,act,ind,3,sg
- Εν: PREP
- δε: CONJ
- τω: ART,dat,sg,m
- υπαγειν: VERB,pres,act,inf
- αυτον: PRON,acc,sg,m
- οι: ART,nom,pl,m
- οχλοι: NOUN,nom,pl,m
- συνεπνιγον: VERB,impf,act,ind,3,pl
- αυτον: PRON,acc,sg,m
Parallels
- Mark 5:22-24 (verbal): Same Jairus episode — the ruler pleads for his dying daughter and Jesus sets out while crowds press upon him; closely parallels Luke's wording and sequence.
- Mark 5:35-36 (verbal): Continues the Markan account where a messenger announces the girl's death and Jesus tells Jairus not to fear; parallels Luke's follow-up to the report of her death.
- Matthew 9:18-19 (structural): Synoptic parallel: a ruler (Jairus) approaches Jesus about his daughter and Jesus goes with him; Matthew omits the daughter's age and 'only' but parallels the core event.
- Luke 8:49 (structural): Immediate Luke parallel within the same narrative — a messenger reports the daughter's death while Jesus is still en route; directly connected to 8:42's account of the crowd and the dying girl.
Alternative generated candidates
- for he had an only daughter, about twelve years old, and she was dying. As he went, the crowds pressed upon him.
- for he had an only daughter, about twelve years old, and she was dying. As he went, the crowds pressed against him.
Luke.8.43 - Details
Original Text
Morphology
- και: CONJ
- γυνη: NOUN,nom,sg,f
- ουσα: VERB,pres,act,part,nom,sg,f
- εν: PREP
- ρυσει: NOUN,dat,sg,f
- αιματος: NOUN,gen,sg,n
- απο: PREP
- ετων: NOUN,gen,pl,n
- δωδεκα: NUM,acc,pl,m
- ητις: PRON,rel,nom,sg,f
- ιατροις: NOUN,dat,pl,m
- προσαναλωσασα: PART,aor,act,nom,sg,f
- ολον: ADJ,acc,sg,m
- τον: ART,acc,sg,m
- βιον: NOUN,acc,sg,m
- ουκ: PART,neg
- ισχυσεν: VERB,aor,act,ind,3,sg
- απ᾽ουδενος: PREP+PRON,neg,gen,sg,m
- θεραπευθηναι: VERB,aor,pass,inf
Parallels
- Mark 5:25-34 (quotation): Full parallel narrative: a woman with a twelve‑year hemorrhage who had spent all on physicians and is healed by touching Jesus' garment; Mark preserves many of the same details and Jesus' response.
- Matthew 9:20-22 (quotation): Synoptic parallel: succinct account of the same woman touching Jesus' cloak and being healed, with Jesus' words about her faith.
- Luke 8:48 (structural): Immediate pericope continuation in Luke: Jesus' declaration 'Daughter, be of good comfort; thy faith hath made thee whole' completes the episode begun in 8:43.
- Leviticus 15:25-27 (allusion): Background legal framework for chronic uterine bleeding (ceremonial uncleanness and its social/religious consequences), which shapes the significance of the woman's condition and her isolation in the Gospel account.
- Matthew 14:36 (thematic): Similar motif of healing by touching Jesus (or his garment); people who touched him were healed, highlighting a recurrent theme of contact as conduit of Jesus' power.
Alternative generated candidates
- And a woman who for twelve years had had a flow of blood, and who had spent all her living on physicians and could not be healed by anyone,
- And there was a woman who had had a flow of blood for twelve years; she had spent all her living on physicians and could not be healed by anyone.
Luke.8.44 - Details
Original Text
Morphology
- προσελθουσα: PTCP,aor,act,nom,sg,f
- οπισθεν: ADV
- ηψατο: VERB,aor,mid,ind,3,sg
- του: ART,gen,sg,n
- κρασπεδου: NOUN,gen,sg,n
- του: ART,gen,sg,n
- ιματιου: NOUN,gen,sg,n
- αυτου: PRON,gen,sg,m
- και: CONJ
- παραχρημα: ADV
- εστη: VERB,aor,act,ind,3,sg
- η: ART,nom,sg,f
- ρυσις: NOUN,nom,sg,f
- του: ART,gen,sg,n
- αιματος: NOUN,gen,sg,n
- αυτης: PRO,gen,sg,f
Parallels
- Mark 5:28-29 (verbal): The same story in Mark: the woman with a hemorrhage touches Jesus' garment and 'immediately the flow of blood dried up'—very close verbal and narrative parallel.
- Matthew 9:20-22 (verbal): Synoptic parallel to Luke: the woman touches the hem/edge of Jesus' garment and is healed; Jesus attributes the healing to her faith ('Your faith has healed you').
- Matthew 14:36 (thematic): Different episode but the same motif: people beg to touch the fringe of Jesus' garment and are healed—illustrates the recurring theme of healing by touching his garment's hem.
- Luke 8:48 (quotation): Immediate literary follow-up in Luke: Jesus addresses the woman ('Daughter, your faith has healed you')—direct verbal response that completes the pericope.
Alternative generated candidates
- came up behind him and touched the fringe of his garment, and immediately her flow of blood ceased.
- She came up behind him and touched the fringe of his garment, and immediately her bleeding ceased; for she said to herself, 'If I but touch his clothes, I shall be made well.'
Luke.8.45 - Details
Original Text
Morphology
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους·Τις: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- αψαμενος: VERB,aor,mid,ptcp,nom,m,sg
- μου: PRON,gen,sg,1
- αρνουμενων: VERB,pres,mid,ptcp,nom,m,pl
- δε: CONJ
- παντων: ADJ,gen,pl,m
- ειπεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- Πετρος·Επιστατα: NOUN,nom,sg,m
- οι: ART,nom,pl,m
- οχλοι: NOUN,nom,pl,m
- συνεχουσιν: VERB,pres,act,ind,3,pl
- σε: PRON,acc,sg,2
- και: CONJ
- αποθλιβουσιν: VERB,pres,act,ind,3,pl
Parallels
- Mark 5:30–31 (verbal): Nearly identical wording: Jesus senses power has gone out and asks who touched him; the disciples (Mark) respond that the crowd is pressing against him—direct Synoptic parallel to Luke 8:45–46 context.
- Mark 5:33–34 (structural): Continues the same pericope in Mark where the woman confesses and Jesus addresses her, 'Daughter, your faith has made you well,' paralleling Luke's subsequent resolution of the incident.
- Matthew 9:20–22 (thematic): Matthew recounts the healing of the woman with the hemorrhage and Jesus' healing word ('Your faith has made you well'), a close thematic parallel though Matthew omits the public 'Who touched me?' dialogue.
- Luke 8:46 (verbal): Immediate Lucan continuation: Jesus declares that power has gone out of him and the woman admits she touched him—direct follow-up that explains Jesus' question in 8:45.
- Luke 6:19 (allusion): Describes crowds seeking to touch Jesus because 'power went out from him,' echoing the motif and language of divine power leaving Jesus when the woman touched him in Luke 8:45–46.
Alternative generated candidates
- And Jesus said, "Who was it that touched me?" When all denied it, Peter said, "Master, the crowds press and throng you, and you say, 'Who touched me?'"
- And Jesus said, 'Someone touched me; for I perceived that power has gone out from me.'
Luke.8.46 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- ειπεν·Ηψατο: VERB,aor,act,ind,3,sg+VERB,aor,mid,ind,3,sg
- μου: PRON,gen,sg,1
- τις: PRON,nom,sg,?
- εγω: PRON,nom,sg,1
- γαρ: PART
- εγνων: VERB,aor,act,ind,1,sg
- δυναμιν: NOUN,acc,sg,f
- εξεληλυθυιαν: PTCP,perf,pass,acc,sg,f
- απ᾽εμου: PREP+PRON,gen,sg,1
Parallels
- Mark 5:30 (verbal): Nearly identical report: Jesus perceives that power/virtue has gone out from him after someone touched him—same wording and theological point.
- Matthew 9:20-22 (verbal): Parallel account of the woman who touched Jesus’ garment and the ensuing dialogue; Jesus asks who touched him and identifies that power has gone out.
- Luke 6:19 (verbal): Uses the same motif/language that power went out from Jesus to heal people, linking Luke 8:46’s perception of departed power with Jesus’ healing activity.
- Matthew 14:36 (thematic): People seeking to touch Jesus’ fringe to be healed—shares the theme of healing through contact with Jesus’ person or clothing, emphasizing tangible transmission of power.
Alternative generated candidates
- But Jesus said, "Someone touched me; for I perceive that power has gone out from me."
- But when all denied it, Peter and those with him said, 'Master, the crowds press and throng you, and you say, Who touched me?'
Luke.8.47 - Details
Original Text
Morphology
- ιδουσα: VERB,aor,act,ptc,nom,sg,f
- δε: CONJ
- η: ART,nom,sg,f
- γυνη: NOUN,nom,sg,f
- οτι: CONJ
- ουκ: PART,neg
- ελαθεν: VERB,aor,act,ind,3,sg
- τρεμουσα: VERB,pres,act,ptc,nom,sg,f
- ηλθεν: VERB,aor,act,ind,3,sg
- και: CONJ
- προσπεσουσα: VERB,aor,act,part,f,nom,sg
- αυτω: PRON,dat,sg,m
- δι᾽ην: PRON,acc,sg,f
- αιτιαν: NOUN,acc,sg,f
- ηψατο: VERB,aor,mid,ind,3,sg
- αυτου: PRON,gen,sg,m
- απηγγειλεν: VERB,aor,act,ind,3,sg
- ενωπιον: PREP
- παντος: ADJ,gen,sg,masc
- του: ART,gen,sg,n
- λαου: NOUN,gen,sg,m
- και: CONJ
- ως: ADV
- ιαθη: VERB,aor,pass,ind,3,sg
- παραχρημα: ADV
Parallels
- Mark 5:27-34 (verbal): Parallel pericope: the woman thinks if she touches Jesus' garment she will be healed, touches it and is healed immediately; Mark explicitly records her confession and Jesus' recognition/word of healing.
- Luke 8:44 (verbal): Immediate intra-Lukan parallel within the same episode stating she came behind him in the crowd, touched his cloak, and was healed immediately — the narrative antecedent to v.47.
- Matthew 9:20-22 (structural): Matthew's account of the same incident: the woman touches Jesus' garment, is healed at once, and Jesus speaks to her about her faith (shows Synoptic correspondence).
- Matthew 14:36 (thematic): Reports many who touched the fringe/hem of Jesus' garment being healed — a thematic motif of healing through contact with Jesus' clothing, echoing the woman's faith-gesture.
Alternative generated candidates
- And when the woman saw that she could not remain hidden, she came trembling and fell down before him, and declared in the presence of all the people why she had touched him and how she had been healed immediately.
- Yet the woman, knowing what had been done to her, came in fear and trembling, fell down before him, and told him the whole truth.
Luke.8.48 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτη·Θυγατηρ: PRON,dat,sg,f+NOUN,voc,sg,f
- η: ART,nom,sg,f
- πιστις: NOUN,nom,sg,f
- σου: PRON,gen,sg,2
- σεσωκεν: VERB,perf,act,ind,3,sg
- σε·πορευου: VERB,pres,mid,imp,2,sg
- εις: PREP
- ειρηνην: NOUN,acc,sg,f
Parallels
- Mark 5:34 (verbal): Direct synoptic parallel: Jesus addresses the healed woman, 'Daughter, your faith has made you well; go in peace,' with nearly identical wording and same context (woman with a hemorrhage).
- Matthew 9:22 (verbal): Parallel account of the same healing: Jesus says to the woman, 'Take heart, daughter; your faith has made you well,' echoing the link between faith and healing found in Luke 8:48.
- Luke 7:50 (verbal): In the same Gospel Jesus uses the same formula to the woman who anointed his feet: 'Your faith has saved you; go in peace,' closely matching the language and the motif of faith resulting in salvation/healing.
- Matthew 15:28 (thematic): The Canaanite (Syrophoenician) woman's plea and Jesus' commendation ('Woman, great is your faith! Let it be done for you') thematically parallels Luke 8:48 in that faith is explicitly praised as the means by which healing or deliverance is granted.
Alternative generated candidates
- And he said to her, "Daughter, your faith has made you well; go in peace."
- And he said to her, 'Daughter, take heart; your faith has made you well. Go in peace.'
Luke.8.49 - Details
Original Text
Morphology
- Ετι: ADV
- αυτου: PRON,gen,sg,m
- λαλουντος: VERB,pres,act,part,gen,sg,masc
- ερχεται: VERB,pres,mid,ind,3,sg
- τις: PRON,nom,sg,?
- παρα: PREP
- του: ART,gen,sg,n
- αρχισυναγωγου: NOUN,gen,sg,masc
- λεγων: VERB,pres,act,part,nom,m,sg
- οτι: CONJ
- Τεθνηκεν: VERB,perf,act,ind,3,sg
- η: ART,nom,sg,f
- θυγατηρ: NOUN,nom,sg,fem
- σου: PRON,gen,sg,2
- μηκετι: ADV
- σκυλλε: VERB,pres,act,imp,2,sg
- τον: ART,acc,sg,m
- διδασκαλον: NOUN,acc,sg,masc
Parallels
- Mark 5:35 (verbal): Near-verbatim synoptic parallel: a messenger from the synagogue ruler announces the girl's death and says not to trouble the Teacher, matching Luke's wording and narrative moment.
- Matthew 9:18 (verbal): Synoptic parallel to Luke 8:49 (Jairus episode) with the same report of the daughter's death and the injunction not to disturb the teacher; similar wording and narrative role.
- John 11:1-44 (thematic): Thematically parallel: another Johannine account of Jesus confronted with death and then acting to raise someone (Lazarus), highlighting Jesus' power over death and the motif of death-to-life.
- 2 Kings 4:32-37 (allusion): Old Testament parallel in which the prophet (Elisha) raises a dead child; Luke's miracle narrative echoes prophetic deeds of restoration, suggesting continuity with earlier prophetic patterns.
- Luke 8:50 (structural): Immediate narrative continuation within the same pericope: Jesus' response ('Do not fear; only believe') directly follows the report of death, shaping the episode's theological and dramatic structure.
Alternative generated candidates
- While he was still speaking, someone from the ruler's house came and said, "Your daughter is dead; do not trouble the Teacher any longer."
- While he was still speaking, someone from the ruler's house came and said, 'Your daughter is dead; do not trouble the Teacher any longer.'
Luke.8.50 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- ακουσας: VERB,aor,act,part,nom,m,sg
- απεκριθη: VERB,aor,mid,ind,3,sg
- αυτω·Μη: PRON,dat,sg,m+PART
- φοβου: VERB,pres,act,imp,2,sg
- μονον: ADV
- πιστευσον: VERB,pres,act,imp,2,sg
- και: CONJ
- σωθησεται: VERB,fut,pass,ind,3,sg
Parallels
- Mark 5:36 (verbal): Jesus' response to Jairus is nearly identical: 'Do not be afraid; only believe' — a direct verbal parallel in the Markan account of the same episode.
- Matthew 9:23-26 (structural): Matthew's version of the Jairus/daughter episode (Jesus proceeds to the ruler's house, declares the girl not dead but sleeping, and raises her) — parallel narrative structure to Luke 8:40–56.
- Luke 8:48 (verbal): In the same chapter Jesus tells the woman healed by faith, 'Daughter, your faith has healed you' — closely related language and the motif that faith effects healing/salvation.
- Mark 5:34 (verbal): In Mark's account of the hemorrhaging woman Jesus says, 'Daughter, your faith has healed you; go in peace,' echoing the link between faith and restoration found in Luke 8:50.
- John 11:25-26 (thematic): Jesus' claim 'I am the resurrection and the life... whoever believes in me will live' resonates thematically with Luke 8:50's promise that faith will bring life/salvation even in the face of death.
Alternative generated candidates
- But Jesus, hearing this, answered him, "Do not fear; only believe, and she will be well."
- But Jesus, hearing it, answered him, 'Do not be afraid; only believe, and she will be saved.'
Luke.8.51 - Details
Original Text
Morphology
- ελθων: PART,aor,act,nom,sg,m
- δε: CONJ
- εις: PREP
- την: ART,acc,sg,f
- οικιαν: NOUN,acc,sg,f
- ουκ: PART,neg
- αφηκεν: VERB,aor,act,ind,3,sg
- εισελθειν: VERB,pres,mid,inf
- τινα: PRON,acc,sg,m
- συν: PREP
- αυτω: PRON,dat,sg,m
- ει: VERB,pres,act,ind,2,sg
- μη: PART
- Πετρον: NOUN,dat,sg,m
- και: CONJ
- Ιωαννην: NOUN,acc,sg,m
- και: CONJ
- Ιακωβον: NOUN,acc,sg,m
- και: CONJ
- τον: ART,acc,sg,m
- πατερα: NOUN,acc,sg,m
- της: ART,gen,sg,f
- παιδος: NOUN,gen,sg,m
- και: CONJ
- την: ART,acc,sg,f
- μητερα: NOUN,acc,sg,f
Parallels
- Mark 5:37-43 (verbal): Parallel account of Jairus' daughter: Mark likewise limits access to Peter, James, and John and the girl's parents, excludes others, and records Jesus taking the child’s hand and raising her (close verbal and narrative agreement).
- Matthew 9:24-25 (structural): Matthew preserves the same sequence—Jesus dismisses the crowd, excludes others, then enters and raises the girl—showing a shared narrative structure for the miracle.
- Luke 7:11-15 (thematic): Earlier Lukan miracle where Jesus raises the widow’s son at Nain: thematic parallel in raising the dead, compassion toward family, and returning the person to his mother.
- John 11:38-44 (thematic): Raising of Lazarus: another Gospel account of Jesus’ power over death and the intimate, controlled setting in which he calls the dead to life—thematically linked to the Jairus episode.
Alternative generated candidates
- And when he came to the house, he allowed no one to enter with him except Peter and John and James, and the child's father and mother.
- And he allowed no one to accompany him except Peter, John, and James, and the girl's father and mother.
Luke.8.52 - Details
Original Text
Morphology
- εκλαιον: VERB,impf,act,ind,3,pl
- δε: CONJ
- παντες: ADJ,nom,pl,m
- και: CONJ
- εκοπτοντο: VERB,impf,mid/pass,ind,3,pl
- αυτην: PRON,acc,sg,f
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν·Μη: VERB,aor,act,ind,3,sg
- κλαιετε: VERB,pres,act,ind,2,pl
- ου: PART,neg
- γαρ: PART
- απεθανεν: VERB,aor,act,ind,3,sg
- αλλα: CONJ
- καθευδει: VERB,pres,act,ind,3,sg
Parallels
- Mark 5:38-43 (verbal): Parallel account of Jairus’ daughter: Jesus tells mourners not to weep, uses the same 'not dead but sleeping' language, then raises the girl—near-verbatim synoptic parallel.
- Matthew 9:23-26 (verbal): Synoptic parallel to Luke’s story: the crowd weeps and Jesus declares the girl is not dead but asleep before raising her—shares wording and structure with Luke 8:52.
- John 11:11-14 (verbal): Jesus refers to Lazarus’ death as 'sleep' and then clarifies to the disciples; uses the same sleep/death metaphor and the theme of resurrection.
- Luke 7:12-15 (thematic): Earlier Lukan resurrection (the widow’s son at Nain): similar motif of Jesus restoring life in front of a grieving crowd and eliciting amazement and praise.
- 1 Thessalonians 4:13-14 (thematic): Paul uses 'sleep' as a euphemism for death and grounds Christian hope in resurrection—echoes the NT tradition of depicting death as sleep in light of rising again.
Alternative generated candidates
- And all were weeping and mourning for her. But he said, "Do not weep; she is not dead but sleeping."
- They came to the house of the ruler of the synagogue; and all were weeping and mourning for her.
Luke.8.53 - Details
Original Text
Morphology
- και: CONJ
- κατεγελων: VERB,impf,act,ind,3,pl
- αυτου: PRON,gen,sg,m
- ειδοτες: PTCP,perf,act,nom,pl,m
- οτι: CONJ
- απεθανεν: VERB,aor,act,ind,3,sg
Parallels
- Mark 5:40 (verbal): Parallel account of Jairus' daughter; uses nearly identical language about the onlookers mocking Jesus when they knew the girl was dead.
- Matthew 9:24 (verbal): Synoptic parallel to Luke's story (Jairus' daughter) that likewise reports the crowd laughing at Jesus, with the same contrast between 'dead' and 'asleep.'
- John 11:37 (thematic): In the raising of Lazarus some Jews express doubt that Jesus could reverse death—a thematic parallel of skepticism and derision toward Jesus' power over death.
- Matthew 27:39-43 (thematic): Crowd's derision of Jesus at the cross ('He saved others; himself he cannot save') echoes the mocking tone toward Jesus amid apparent death in Luke 8:53.
- Psalm 22:7-8 (allusion): The OT image of onlookers mocking the sufferer ('all who see me mock me') forms a background motif for New Testament scenes where Jesus is derided in the face of death.
Alternative generated candidates
- And they laughed at him, knowing that she was dead.
- But he said, 'Do not weep; she is not dead but sleeping.'
Luke.8.54 - Details
Original Text
Morphology
- αυτος: PRON,nom,sg,3,m
- δε: CONJ
- κρατησας: PART,aor,act,nom,m,sg
- της: ART,gen,sg,f
- χειρος: NOUN,gen,sg,f
- αυτης: PRO,gen,sg,f
- εφωνησεν: VERB,aor,act,ind,3,sg
- λεγων·Η: VERB,pres,act,part,nom,sg,m
- παις: NOUN,nom,sg,m
- εγειρε: VERB,pres,act,imp,2,sg
Parallels
- Mark 5:41 (verbal): Same Jairus–daughter episode; Jesus takes her hand and utters an Aramaic command ('Talitha cum')—parallel verbal action and command to the girl to arise.
- Matthew 9:25 (verbal): Matthew’s version of the Jairus story: Jesus goes in, takes the girl by the hand, and she rises—same action and outcome, confirming the verbal/physical motif.
- Luke 7:14 (thematic): Jesus’ raising of the widow’s son at Nain: he speaks a direct command ('Young man, I say to you, arise')—thematic parallel of a spoken command to the dead/near-dead to rise.
- John 11:43 (thematic): At Lazarus’ raising Jesus commands 'Lazarus, come forth'—thematic parallel of Jesus’ authoritative spoken call bringing the dead back to life.
- Acts 9:34 (thematic): Peter’s healing of Aeneas: 'Jesus Christ heals you; get up and make your bed'—parallel motif of an apostolic/Christic command to rise and be restored.
Alternative generated candidates
- But he took her by the hand and called, "Child, arise."
- And they laughed at him, knowing that she was dead.
Luke.8.55 - Details
Original Text
Morphology
- και: CONJ
- επεστρεψεν: VERB,aor,act,ind,3,sg
- το: ART,acc,sg,n
- πνευμα: NOUN,acc,sg,n
- αυτης: PRO,gen,sg,f
- και: CONJ
- ανεστη: VERB,aor,act,ind,3,sg
- παραχρημα: ADV
- και: CONJ
- διεταξεν: VERB,aor,act,ind,3,sg
- αυτη: PRON,dat,sg,f
- δοθηναι: VERB,aor,pass,inf
- φαγειν: VERB,aor,act,inf
Parallels
- Mark 5:41-42 (verbal): Parallel account of Jairus' daughter: Jesus speaks the word of life ('Talitha cumi'), the girl immediately rises, and Mark also adds the command to give her something to eat—close verbal and narrative correspondence to Luke 8:55.
- Matthew 9:25-26 (structural): Shorter parallel of the same episode: Jesus enters, takes the girl by the hand and she rises; Matthew preserves the core structure of the resurrection narrative and the crowd's reaction.
- Luke 7:14-15 (thematic): A thematically similar Lukan raising (the widow's son at Nain): the dead are restored to life, delivered back to family, and the miracle provokes amazement—parallels Luke's motif of Jesus' power over death.
- John 11:43-44 (thematic): Raising of Lazarus: another Johannine account of Jesus calling the dead to life and restoring them to communal care; thematically parallels Jesus' restorative action and the immediate bodily response.
Alternative generated candidates
- And her spirit returned, and she rose immediately; and he ordered that something be given her to eat.
- But he took her by the hand and called, 'Child, arise.'
Luke.8.56 - Details
Original Text
Morphology
- και: CONJ
- εξεστησαν: VERB,aor,act,ind,3,pl
- οι: ART,nom,pl,m
- γονεις: NOUN,acc,pl,m
- αυτης·ο: PRON,gen,sg,f
- δε: CONJ
- παρηγγειλεν: VERB,aor,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- μηδενι: PRON,dat,sg,n
- ειπειν: VERB,aor,act,inf
- το: ART,acc,sg,n
- γεγονος: NOUN,nom,sg,n
Parallels
- Mark 5:43 (verbal): Direct parallel in Mark's account of Jairus' daughter: Jesus sternly charges them that no one should know (very similar wording to Luke 8:56).
- Mark 1:44 (verbal): After healing a leper Jesus strictly warns him not to tell anyone — same imperative secrecy motif and similar verb usage.
- Mark 9:9 (structural): After the Transfiguration Jesus orders the disciples not to tell what they had seen until after the Son of Man's resurrection — reflects the broader 'Messianic secret' pattern found in Luke 8:56.
- Mark 8:30 (thematic): Jesus charges the disciples to tell no one that he was the Christ; thematically parallels Luke 8:56's concern to control revelation about Jesus' works/identity.
- Matthew 9:25 (allusion): Matthew's parallel to the Jairus-daughter episode omits the secrecy command but narrates the same miracle, highlighting Luke's addition of the charge to silence as a distinctive element.
Alternative generated candidates
- And her parents were astonished; but he charged them to tell no one what had happened.
- And her spirit returned, and she rose immediately; and he charged that something be given her to eat. Her parents were astonished, but he instructed them to tell no one what had taken place.
When Jesus returned, the people welcomed him, for they were all waiting for him.
Then a man named Jairus, a ruler of the synagogue, came; and falling at Jesus' feet he begged him to come to his house.
For he had an only daughter, about twelve years old, and she was dying. As Jesus went, the people pressed upon him. And there was a woman who had suffered from a hemorrhage for twelve years; she had spent all her means on physicians and could not be healed by anyone.
Coming up behind him, she touched the fringe of his garment, and immediately her bleeding ceased.
Then Jesus said, “Who touched me?” His disciples answered, “You see the crowd pressing against you, and yet you ask, ‘Who touched me?’ ” But Jesus said, “Someone touched me, for I perceive that power has gone out from me.”
When the woman saw that she could not go unnoticed, she came trembling and fell down before him; in the presence of all the people she declared the reason she had touched him and how she was healed at once. And he said to her, “Daughter, your faith has made you well; go in peace.”
While he was still speaking, a man came from the ruler's house and said, “Your daughter is dead; do not trouble the Teacher any longer.” But Jesus, hearing this, answered him, “Do not fear; only believe, and she will be saved.”
He permitted no one to follow him except Peter and John and James and the child's father and mother.
They came to the house, and he allowed no one to enter with him; and all were weeping and mourning for her.
He said, “Do not weep; she is not dead but sleeping.” And they laughed at him, knowing she was dead.
Then he put them all outside, took her by the hand, and called, “Child, arise.”
Her spirit returned, and she immediately stood up. He ordered that something be given her to eat.
Her parents were astonished; but he strictly charged them to tell no one what had happened.