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<title>Bible Nerd :: Scripture :: New Testament :: Luke 8:40-56</title>
<meta name="description" content="Notes on the Gospel of Luke">
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<h1>The Gospel according to Luke</h1>
<h1 class="text-muted">8:40–56</h1>
<h3 class="text-muted">Jairus' daughter raised from the dead and woman with bleeding issue healed</h3>
<p class="lead">
<strong>Parallel(s):</strong> Matthew 9:18–26; Mark 5:21–43
</p>
<ul>
<li class="p-2">
Part of a section of multiple accounts demonstrating Jesus' power
over nature / primordial chaos (wind and waves; <a href="luke-8-22.html">vv.
22–25</a>), unclean spirits
(<a href="luke-8-26.html">vv. 26–39</a>), disease, and death
(<a href="luke-8-40.html">vv. 40–56</a>).
</li>
<li class="p-2">
<strong>v. 40:</strong> Jesus just "returned" from "the country of the Gadarenes,
which is opposite Galilee" (v. 26), which was part of ancient Gilead.
<a href="luke-8-26.html">See note on v. 26.</a>
</li>
<li class="p-2">
<strong>v. 41:</strong> The name Jairus is a possible allusion to Jair (Judges
10:3–5). Interestingly, Jair was a Gileadite (the land Jesus just returned
from), and the next judge, Jephthah, has some interesting parallels/reversals to
this account.
</li>
<li class="p-2">
Michael Heiser noted similarities between Jephthah's tragedy and Jesus' raising of Jairus'
daughter in this pericope. Notable examples include:
</li>
<ul>
<li>Name similarity: Jair vs. Jairus.</li>
<li>Gilead connection: Jair (and Jepthah) was a Gileadite, Jesus just returned from
Gilead.</li>
<li>Only daughter: Both Jephthah's and Jairus' only daughter is the one who dies.</li>
<li>Reversal of outcome: Whereas Jephthah's daughter dies due to his own foolishness,
Jesus raises Jairus' daughter from the dead.</li>
<li class="p-2"><small class="text-muted">Michael Heiser, <em>I dare you not to
bore me with the Bible</em> (Bellingham, WA: Lexham Press, 2014), locs.
637–681 (Kindle edition).</small></li>
</ul>
<li class="p-2">
<strong>vv. 43–48:</strong> The healing of the "woman who had a flow of
blood for twelve years" is interjected in the middle of the account of Jesus
healing Jairus' daughter.
</li>
<li class="p-2">
<strong>vv. 42–43:</strong> The woman in the crowd has been bleeding for the
entire lifespan of Jairus' daughter: 12 years. The number itself of course has
additional symbolism, and everyone in these accounts has been waiting for Jesus
(see also v. 40).
</li>
<li class="p-2">
Both accounts (and the preceding encounter with the Gadarene demoniac) involve
Jesus coming into contact with things that cause ritual impurity (menstruating
woman, death).
</li>
<li class="p-2">
<strong>v. 43:</strong> She "had spent all her living on physicians and could not
be healed by any." "Her misery is thus threefold: she has no more possessions, she
has lost her health, and her ritual impurity has separated her from God and from
other people. In this condition she nevertheless dares to hope and to trust in
Jesus. The stereotypical formula, 'your faith has saved you,' has a sociological
functional setting in the early Christian church: the woman with the discharge of
blood is the symbol of people who would like to be accepted by the church. With
this formula, and with the telling of such miracle stories, the early church,
in contrast to the synagogue, emphasizes its conviction that God will not keep
such people at a distance. Unlike God’s law regarding the sanctuary (Lev 15:31),
Jesus as the representative of God does not subject such people with discharges
of blood to the danger of death. On the contrary, a healing power streams forth
from him that restores life (v. 46). The instant healing (παραχρῆμα,
'immediately,' v. 44, is repeated in the conclusion in v. 47) shows divine
agreement and the new definition of faith."<br /> <br />
<small class="text-muted">François Bovon and Helmut Koester, <em>Luke 1: A
Commentary on the Gospel of Luke 1:1–9:50, Hermeneia—a Critical and Historical
Commentary on the Bible</em> (Minneapolis, MN: Fortress Press, 2002), 338.</small>
</li>
<li class="p-2">
<strong>v. 44:</strong> She "touched the fringe of his cloak." "Fringe" here is
κράσπεδον, which may refer to the "tassel (צִיצִת) which an Israelite was obligated
to wear on the four corners of his outer garment" (BDAG 2000, 564; see also Numbers
15:37–39).
</li>
<li class="p-2">
<strong>v. 48:</strong> Jesus refers to the woman as "daughter" despite likely being
younger than her, further emphasizing the daughter motif in this pericope.
</li>
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