The big picture
Luke 8 opens in verse 1 with “And it came to pass afterward, that he went throughout every city and village, preaching…”, reaches its middle movement near verse 28 with “When he saw Jesus, he cried out, and fell down before him, and with a loud voice said…”, and closes in verse 56 with “And her parents were astonished: but he charged them that they should tell no man what…” Repeated or prominent terms include Jesus, fell, devils, hear, besought. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Luke · King James Version · 56Luke 8:1-8
1–8: It came to pass afterward, that he went throughout every city and…
Luke 8:1–8 opens with “And it came to pass afterward, that he went throughout every city and village, preaching and…” and reaches “And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had…” by its final verse. That movement develops the focus on Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised, with particular weight carried by fell, some, city.
Deep dive
The movement opens with “And it came to pass afterward, that he went throughout every city and village, preaching and…” By verse 4, the text has turned to “And when much people were gathered together, and were come to him out of every city, he…” It lands on “And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 3 verses with a speech marker, 1 verse naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as fell, some, city, hear, sprang, thorns tie the complete block together. The central idea, “Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Chuza, God, Herod, Joanna, Magdalene, Mary. Its number language includes twelve, seven. The nearest hinge to the center comes in verse 1: “And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the…” That detail helps separate the opening situation from what the passage changes next.
Words to trace: fell, some, city, hear, sprang, thorns
Verse-by-verse path
- Luke 8:1
“And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings…” This familiar narrative signal moves the clock forward. What follows is a new scene, consequence, or answer to an earlier tension.
- Luke 8:2
“And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went…” The number seven makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
- Luke 8:3
“And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their…” Naming Chuza and Herod keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:4
“And when much people were gathered together, and were come to him out of every city, he spake by a parable:” The line’s distinctive content terms include city, gathered, parable. Its relationship to verses 3 and 5 shows what work it does in this passage.
- Luke 8:5
“A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls…” The line’s distinctive content terms include devoured, fell, fowls. Its relationship to verses 4 and 6 shows what work it does in this passage.
- Luke 8:6
“And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.” The line’s distinctive content terms include fell, lacked, moisture. Its relationship to verses 5 and 7 shows what work it does in this passage.
- Luke 8:7
“And some fell among thorns; and the thorns sprang up with it, and choked it.” The line’s distinctive content terms include thorns, choked, fell. Its relationship to verses 6 and 8 shows what work it does in this passage.
- Luke 8:8
“And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he…” The line’s distinctive content terms include hear, bare, cried. Its relationship to verses 7 shows what work it does in this passage.
Luke 8:1-8
King James Version1And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,
2And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,
3And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.
4And when much people were gathered together, and were come to him out of every city, he spake by a parable:
5A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.
6And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.
7And some fell among thorns; and the thorns sprang up with it, and choked it.
8And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.
Luke 8:9-16
9–16: His disciples asked him, saying, What might this parable be?
Luke 8:9–16 opens with “And his disciples asked him, saying, What might this parable be?” and reaches “No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but…” by its final verse. That movement develops the focus on Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised, with particular weight carried by word, believe, fruit.
Deep dive
The movement opens with “And his disciples asked him, saying, What might this parable be?” By verse 12, the text has turned to “Those by the way side are they that hear; then cometh the devil, and taketh away the word…” It lands on “No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 2 verses with a speech marker, 1 question, 3 stated contrasts, 2 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as word, believe, fruit, good, hear, parable tie the complete block together. The central idea, “Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include God, Those, Unto. The nearest hinge to the center comes in verse 11: “Now the parable is this: The seed is the word of God.” That detail helps separate the opening situation from what the passage changes next.
Words to trace: word, believe, fruit, good, hear, parable
Verse-by-verse path
- Luke 8:9
“And his disciples asked him, saying, What might this parable be?” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Luke 8:10
“And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing…” Naming Unto keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:11
“Now the parable is this: The seed is the word of God.” The verse names God rather than leaving the action without a source. Watch whether the next line continues, answers, or contrasts that action.
- Luke 8:12
“Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest…” Naming Those keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:13
“They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while…” The line’s distinctive content terms include believe, fall, hear. Its relationship to verses 12 and 14 shows what work it does in this passage.
- Luke 8:14
“And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches…” The line’s distinctive content terms include cares, choked, fell. Its relationship to verses 13 and 15 shows what work it does in this passage.
- Luke 8:15
“But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring…” The line’s distinctive content terms include good, fruit, ground. Its relationship to verses 14 and 16 shows what work it does in this passage.
- Luke 8:16
“No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a…” The line’s distinctive content terms include candle, candlestick, covereth. Its relationship to verses 15 shows what work it does in this passage.
Luke 8:9-16
King James Version9And his disciples asked him, saying, What might this parable be?
10And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.
11Now the parable is this: The seed is the word of God.
12Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.
13They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
14And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.
15But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.
16No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.
Luke 8:17-24
17–24: For nothing is secret, that shall not be made manifest; neither any…
Luke 8:17–24 opens with “For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be…” and reaches “And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and…” by its final verse. That movement develops the focus on Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised, with particular weight carried by brethren, mother, certain.
Deep dive
The movement opens with “For nothing is secret, that shall not be made manifest; neither any thing hid, that shall…” By verse 20, the text has turned to “And it was told him by certain which said, Thy mother and thy brethren stand without…” It lands on “And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 3 verses with a speech marker, 1 stated contrast, 1 verse naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as brethren, mother, certain, hear, lake, master tie the complete block together. The central idea, “Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include God, Master, Take, Thy. The nearest hinge to the center comes in verse 19: “Then came to him his mother and his brethren, and could not come at him for the press.” That detail helps separate the opening situation from what the passage changes next.
Words to trace: brethren, mother, certain, hear, lake, master
Verse-by-verse path
- Luke 8:17
“For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
- Luke 8:18
“Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Luke 8:19
“Then came to him his mother and his brethren, and could not come at him for the press.” The line’s distinctive content terms include brethren, mother, press. Its relationship to verses 18 and 20 shows what work it does in this passage.
- Luke 8:20
“And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.” Naming Thy keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:21
“And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.” The verse names God rather than leaving the action without a source. Watch whether the next line continues, answers, or contrasts that action.
- Luke 8:22
“Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Luke 8:23
“But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water…” The line’s distinctive content terms include asleep, fell, filled. Its relationship to verses 22 and 24 shows what work it does in this passage.
- Luke 8:24
“And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the…” Naming Master keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Luke 8:17-24
King James Version17For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.
18Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.
19Then came to him his mother and his brethren, and could not come at him for the press.
20And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.
21And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.
22Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth.
23But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy.
24And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.
Luke 8:25-32
25–32: He said unto them, Where is your faith? And they being afraid wondered…
Luke 8:25–32 opens with “And he said unto them, Where is your faith? And they being afraid wondered, saying one to…” and reaches “And there was there an herd of many swine feeding on the mountain: and they besought him that he…” by its final verse. That movement develops the focus on Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised, with particular weight carried by Jesus, besought, devils.
Deep dive
The movement opens with “And he said unto them, Where is your faith? And they being afraid wondered, saying one to…” By verse 28, the text has turned to “When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What…” It lands on “And there was there an herd of many swine feeding on the mountain: and they besought him…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 3 verses with a speech marker, 3 questions, 1 stated contrast, 1 verse naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as Jesus, besought, devils, abode, afraid, arrived tie the complete block together. The central idea, “Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Jesus, Gadarenes, Galilee, God, Legion, Son. Its number language includes one. The nearest hinge to the center comes in verse 28: “When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou…” That detail helps separate the opening situation from what the passage changes next.
Words to trace: Jesus, besought, devils, abode, afraid, arrived
Verse-by-verse path
- Luke 8:25
“And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Luke 8:26
“And they arrived at the country of the Gadarenes, which is over against Galilee.” Naming Gadarenes and Galilee keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:27
“And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no…” The line’s distinctive content terms include abode, certain, city. Its relationship to verses 26 and 28 shows what work it does in this passage.
- Luke 8:28
“When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Luke 8:29
“(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Luke 8:30
“And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Luke 8:31
“And they besought him that he would not command them to go out into the deep.” The line’s distinctive content terms include besought, command, deep. Its relationship to verses 30 and 32 shows what work it does in this passage.
- Luke 8:32
“And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to…” The line’s distinctive content terms include besought, enter, feeding. Its relationship to verses 31 shows what work it does in this passage.
Luke 8:25-32
King James Version25And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him.
26And they arrived at the country of the Gadarenes, which is over against Galilee.
27And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.
28When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.
29(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)
30And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.
31And they besought him that he would not command them to go out into the deep.
32And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.
Luke 8:33-40
33–40: Went the devils out of the man, and entered into the swine: and the herd…
Luke 8:33–40 opens with “Then went the devils out of the man, and entered into the swine: and the herd ran violently down…” and reaches “And it came to pass, that, when Jesus was returned, the people gladly received him: for they…” by its final verse. That movement develops the focus on Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised, with particular weight carried by Jesus, devils, besought.
Deep dive
The movement opens with “Then went the devils out of the man, and entered into the swine: and the herd ran violently…” By verse 36, the text has turned to “They also which saw it told them by what means he that was possessed of the devils was…” It lands on “And it came to pass, that, when Jesus was returned, the people gladly received him: for they…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 1 stated contrast, 1 verse naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as Jesus, devils, besought, city, country, departed tie the complete block together. The central idea, “Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Jesus, Gadarenes, God, Return. The nearest hinge to the center comes in verse 35: “Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at…” That detail helps separate the opening situation from what the passage changes next.
Words to trace: Jesus, devils, besought, city, country, departed
Verse-by-verse path
- Luke 8:33
“Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into…” The line’s distinctive content terms include choked, devils, entered. Its relationship to verses 34 shows what work it does in this passage.
- Luke 8:34
“When they that fed them saw what was done, they fled, and went and told it in the city and in the country.” The line’s distinctive content terms include city, country, fled. Its relationship to verses 33 and 35 shows what work it does in this passage.
- Luke 8:35
“Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed…” Naming Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:36
“They also which saw it told them by what means he that was possessed of the devils was healed.” The line’s distinctive content terms include devils, healed, means. Its relationship to verses 35 and 37 shows what work it does in this passage.
- Luke 8:37
“Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were…” Naming Gadarenes keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:38
“Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away…” Naming Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:39
“Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published…” Naming Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:40
“And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.” This familiar narrative signal moves the clock forward. What follows is a new scene, consequence, or answer to an earlier tension.
Luke 8:33-40
King James Version33Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.
34When they that fed them saw what was done, they fled, and went and told it in the city and in the country.
35Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.
36They also which saw it told them by what means he that was possessed of the devils was healed.
37Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again.
38Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying,
39Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.
40And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.
Luke 8:41-48
41–48: And, behold, there came a man named Jairus, and he was a ruler of the…
Luke 8:41–48 opens with “And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell…” and reaches “And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.” by its final verse. That movement develops the focus on Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised, with particular weight carried by touched, Jesus, blood.
Deep dive
The movement opens with “And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell…” By verse 44, the text has turned to “Came behind him, and touched the border of his garment: and immediately her issue of blood…” It lands on “And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 3 verses with a speech marker, 1 question, 1 stated contrast. Those features reveal where the narrative slows down, speaks directly, or changes direction.
What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as touched, Jesus, blood, daughter, healed, immediately tie the complete block together. The central idea, “Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Jesus, Came, Daughter, Jairus, Master, Peter. Its number language includes one, twelve. The nearest hinge to the center comes in verse 45: “And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and…” That detail helps separate the opening situation from what the passage changes next.
Words to trace: touched, Jesus, blood, daughter, healed, immediately
Verse-by-verse path
- Luke 8:41
“And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and…” Naming Jairus and Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:42
“For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
- Luke 8:43
“And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be…” The number twelve makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
- Luke 8:44
“Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.” Naming Came keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:45
“And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Luke 8:46
“And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.” Naming Jesus and Somebody keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:47
“And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him…” The line’s distinctive content terms include cause, declared, falling. Its relationship to verses 46 and 48 shows what work it does in this passage.
- Luke 8:48
“And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.” Naming Daughter keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Luke 8:41-48
King James Version41And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house:
42For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.
43And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,
44Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.
45And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?
46And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.
47And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately.
48And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.
Luke 8:49-56
49–56: While he yet spake, there cometh one from the ruler of the synagogue’s…
Luke 8:49–56 opens with “While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy…” and reaches “And her parents were astonished: but he charged them that they should tell no man what was done.” by its final verse. That movement develops the focus on Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised, with particular weight carried by dead, house, arise.
Deep dive
The movement opens with “While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him…” By verse 52, the text has turned to “And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.” It lands on “And her parents were astonished: but he charged them that they should tell no man what was…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 4 verses with a speech marker, 3 stated contrasts. Those features reveal where the narrative slows down, speaks directly, or changes direction.
What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as dead, house, arise, arose, astonished, believe tie the complete block together. The central idea, “Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Fear, James, Jesus, John, Maid, Master. Its number language includes one. The nearest hinge to the center comes in verse 50: “But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.” That detail helps separate the opening situation from what the passage changes next.
Words to trace: dead, house, arise, arose, astonished, believe
Verse-by-verse path
- Luke 8:49
“While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead…” The number one makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
- Luke 8:50
“But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Luke 8:51
“And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the…” Naming James and John keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:52
“And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.” Naming Weep keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:53
“And they laughed him to scorn, knowing that she was dead.” The line’s distinctive content terms include dead, knowing, laughed. Its relationship to verses 52 and 54 shows what work it does in this passage.
- Luke 8:54
“And he put them all out, and took her by the hand, and called, saying, Maid, arise.” Naming Maid keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Luke 8:55
“And her spirit came again, and she arose straightway: and he commanded to give her meat.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Luke 8:56
“And her parents were astonished: but he charged them that they should tell no man what was done.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
Luke 8:49-56
King James Version49While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master.
50But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.
51And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden.
52And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.
53And they laughed him to scorn, knowing that she was dead.
54And he put them all out, and took her by the hand, and called, saying, Maid, arise.
55And her spirit came again, and she arose straightway: and he commanded to give her meat.
56And her parents were astonished: but he charged them that they should tell no man what was done.
Questions to keep in mind while reading
- Watch what Jesus says and does, and how people respond.
- Trace kingdom, discipleship, opposition, cross, and resurrection in the evangelist’s own sequence.
- Let later doctrine clarify the scene without erasing its immediate setting.
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.
Questions beneath the surface
- What account of God, human freedom, responsibility, and the good life emerges from Luke 8?
- Which tension does the chapter refuse to resolve quickly?
- What changes when the chapter is read as part of the whole canon rather than as an isolated moral story?
- Where might a sincere reader confuse a familiar tradition with something the text states directly?
Questions for serious personal contemplation
These open-ended questions make room for tension, honest response, prayer, and conclusions that remain accountable to the chapter.
Observe without rushing
What part of Luke 8 makes you stop, feel unsettled, or feel surprised, and why?
Which detail in the passage would be easiest to overlook? How does that detail change your understanding?
Where do you see tension between what happens and this focus: Women supporting the ministry, the sower parable, the storm calmed, the restored man, and Jairus’s daughter raised?
What important question does the passage leave open instead of resolving quickly?
Examine your inner life honestly
Which person, response, fear, or desire in the passage feels most like your own life right now?
What assumption about God, other people, or yourself does this text challenge?
Which part would you rather soften, avoid, or explain away too quickly? What might that reaction reveal?
If this Scripture could ask you one direct question, what do you think it would ask?
Respond with wisdom and courage
What do you need to remember, confess, grieve, thank God for, or trust after reading this passage?
How might another faithful person read this situation differently without ignoring the text?
What obedient response would be costly, uncomfortable, or slow, yet still faithful to Scripture?
What question will you carry into prayer this week, and which verses will you keep in front of you?
