St Luke Chapter VIII : Verses 40-56
Contents
- Luke viii. 40-56. Douay-Rheims (Challoner) text & Latin text (Vulgate).
- Douay-Rheims 1582 text
- Annotations based on the Scripture Commentary of Madame Cecilia (1906)
Luke viii. 40-56.
Factum est autem cum rediisset Jesus, excepit illum turba : erunt enim omnes exspectantes eum.
41 And behold there came a man whose name was Jairus, and he was a ruler of the synagogue: and he fell down at the feet of Jesus, beseeching him that he would come into his house:
Et ecce venit vir, cui nomen Jairus, et ipse princeps synagogæ erat : et cecidit ad pedes Jesu, rogans eum ut intraret in domum ejus,
42 For he had an only daughter, almost twelve years old, and she was dying. And it happened as he went, that he was thronged by the multitudes.
quia unica filia erat ei fere annorum duodecim, et haec moriebatur. Et contigit, dum iret, a turba comprimebatur.
43 And there was a certain woman having an issue of blood twelve years, who had bestowed all her substance on physicians, and could not be healed by any.
Et mulier quædam erat in fluxu sanguinis ab annis duodecim, quæ in medicos erogaverat omnem substantiam suam, nec ab ullo potuit curari :
44 She came behind him, and touched the hem of his garment; and immediately the issue of her blood stopped.
accessit retro, et tetigit fimbriam vestimenti ejus : et confestim stetit fluxus sanguinis ejus.
45 And Jesus said: Who is it that touched me? And all denying, Peter and they that were with him said: Master, the multitudes throng and press thee, and dost thou say, Who touched me?
Et ait Jesus : Quis est, qui me tetigit? Negantibus autem omnibus, dixit Petrus, et qui cum illo erant : Præceptor, turbæ te comprimunt, et affligunt, et dicis : Quis me tetigit?
46 And Jesus said: Somebody hath touched me; for I know that virtue is gone out from me.
Et dicit Jesus : Tetigit me aliquis : nam ego novi virtutem de me exiisse.
47 And the woman seeing that she was not hid, came trembling, and fell down before his feet, and declared before all the people for what cause she had touched him, and how she was immediately healed.
Videns autem mulier, quia non latuit, tremens venit, et procidit ante pedes ejus : et ob quam causam tetigerit eum, indicavit coram omni populo : et quemadmodum confestim sanata sit.
48 But he said to her: Daughter, thy faith hath made thee whole; go thy way in peace.
At ipse dixit ei : Filia, fides tua salvam te fecit : vade in pace.
Adhuc illo loquente, venit quidam ad principem synagogæ, dicens ei : Quia mortua est filia tua, noli vexare illum.
50 And Jesus hearing this word, answered the father of the maid: Fear not; believe only, and she shall be safe.
Jesus autem, audito hoc verbo, respondit patri puellæ : Noli timere, crede tantum, et salva erit.
51 And when he was come to the house, he suffered not any man to go in with him, but Peter and James and John, and the father and mother of the maiden.
Et cum venisset domum, non permisit intrare secum quemquam, nisi Petrum, et Jacobum, et Joannem, et patrem, et matrem puellæ.
Flebant autem omnes, et plangebant illam. At ille dixit : Nolite flere : non est mortua puella, sed dormit.
53 And they laughed him to scorn, knowing that she was dead.
Et deridebant eum, scientes quod mortua esset.
54 But he taking her by the hand, cried out, saying: Maid, arise.
Ipse autem tenens manum ejus clamavit, dicens : Puella, surge.
55 And her spirit returned, and she arose immediately. And he bid them give her to eat.
Et reversus est spiritus ejus, et surrexit continuo. Et jussit illi dari manducare.
56 And her parents were astonished, whom he charged to tell no man what was done.
Et stupuerunt parentes ejus, quibus præcepit ne alicui dicerent quod factum erat.
Douay-Rheims : 1582 text
40. And it came to paſſe; when IESVS was returned, the multitude receiued him. And al were expecting him.
41. And behold there came a man whoſe name was Iairus, and he was Prince of the Synagogue: and he fel at the feet of IESVS, deſiring him that he would enter into his houſe,42. becauſe he had an only daughter almost twelue yeares old, and ſhe was a dying. And it chanced, whiles he went, he was thronged of the multitudes.43. And there was a certaine woman in a fluxe of bloud from twelue yeares past, which had beſtowed al her ſubſtance vpon Physicions, neither could ſhe be cured of any:44. ſhe came behind him, and touched the hemme of his garment; and forthwith the fluxe of her bloud ſtinted,45. And IESVS ſaid: Who is it that touched me? And al denying, Peter ſaid, and they that were with him: Maiſter, the multitudes throng and preſſe thee, and doeſt thou ſay, Who touched me?46. And IESVS ſaid: Some bodie hath touched me; for I know that there is vertue proceeded from me.47. And the woman ſeeing, that ſhe was not hid, came trembling, and fel downe before his feet; and for what cauſe ſhe had touched him, ſhe shewed before al the people, and how forthwith ſhe was made whole.48. But he ſaid to her: Daughter, thy faith hath made thee ſafe, goe thy way in peace.49. As he was ſpeaking, there commeth one to the Prince of the Synagogue, saying to him, That thy daughter is dead, trouble him not.50. And IESVS hearing this word, answered the father of the maide: Feare not; beleeue only, and ſhe ſhal be ſafe.51. And when he was come to the houſe, he permitted not any man to enter in with him, but Peter, and Iames, and Iohn, and the father and mother of the maide.52. And al wept, and mourned for her. But he ſaid: Weep not, the maide is not dead, but ſleepeth.53. And they derided him, knowing that ſhe was dead.54. But he holding her hand cried ſaying: Maide arise.55. And her ſpirit returned, and ſhe rose incontinent. And he bade them giue her to eate.56. And her parents were astoniſhed, whom he commanded to tel no man that which was done.
Annotations
[These Notes are based on those contained in Madame Cecilia's Scripture Commentary on the Gospel of St Matthew. The verse numbers are those of St Luke.]
40. And it came to pass, that when Jesus was returned etc.. According to St Matthew, the ruler arrived during our Lord’s discourse on fasting, whereas the two incidents which follow here, are placed by St Mark and St Luke after our Lord’s return from the country of the Gadarens, and they give various other incidents between the discourse on fasting and the raising of the daughter of Jairus. As St Matthew was an eye-witness of these events, it is reasonable to attach more importance to the order he observes, than to the arrangement adopted by the other Synoptists, who derived their materials from others. Another solution to the difficulty is, that Jesus twice discoursed on fasting, once in the context as given by the second and third gospels, and again in the context assigned to it by St Matthew. St Augustine favours this view.
41. And behold there came a man whose name was Jairus, and he was a ruler of the synagogue: The Hebrew Jair or Yair, meaning “He will enlighten.” All Hebrew names had a meaning. The names of those whom Jesus healed are rarely mentioned.
Each synagogue was ruled by elders, with a Ruler as head. Some more important synagogues seem to have had several Rulers. Their duties were to conduct the services, and they had the power of excommunicating evildoers. Therefore they were feared and respected by the Jews, and belonged to the highest class of society.
and he fell down at the feet of Jesus. Jairus made the usual Oriental salutation, which consisted in kneeling and touching the ground with the forehead.
beseeching him that he would come into his house: St Mark lays stress on the ruler’s earnestness, — he besought him much. 42. For he had an only daughter, almost twelve years old, and she was dying. Jairus evidently feared that, by this time, she might be dead.
43. And there was a certain woman. Eusebius, bishop of Cæsarea (315-320 A.D.), states that she was a Gentile, named Veronica, of Cæsarea Philippi (or Paneas). She is said afterwards to have pleaded with Pilate to spare our Lord. He also relates that, as a tribute of gratitude for her cure, she erected at the gate of her house a bronze image representing Jesus standing, while a woman knelt before Him with outstretched hands in the attitude of a suppliant. Julian the Apostate destroyed this image and placed his own statue on the pedestal, but this statue was destroyed by lightning.
an issue of blood. She evidently suffered from chronic hæmorrhage. This affliction rendered her legally “ unclean,” and unable to take part in ordinary religious and social life. It caused her isolation, acute pain, and prolonged suffering.
From the other Synoptists we learn that —
(a) She had suffered many things from many physicians.(b) She could not be healed by any.(c) She was nothing better, but rather worse.
The woman had suffered both from the disease itself, and the way in which such diseases were treated in those days. Some of them were merely ridiculous, superstitious practices, others consisted in potions made of most revolting ingredients.
44. She came behind him. She had heard of Jesus from the eye-witnesses of His marvellous works in Galilee, and came in the crowd behind Him, in order to escape observation.
and touched the hem of his garment. A cloak or outer garment having four corners, each of which was adorned with a tassel or fringe. It was prescribed by the Law of Moses: —
Speak to the children of Israel, and thou shalt tell them to make to themselves fringes in the corners of their garments, putting in them ribands of blue. That when they shall see them, they may remember all the commandments of the Lord, and not follow their own thoughts and eyes, going astray after divers things (Numb. xv. 38, 39).
The Pharisees wore very large tassels or fringes. It was considered a mark of esteem and veneration to touch the lower tassels.
and immediately the issue of her blood stopped.
The other Synoptists give this miracle much more fully ; from them we learn the following details : —
(a) She was cured the moment she touched the tassel.
(b) Jesus said. Somebody hath touched me, for I know that virtue is gone out from me (St Luke). Who hath touched my garments ? (St Mark).
(c) The multitude all denying, St Peter explained that the crowds were thronging on all sides.
(d) The woman, seeing that she was not hid, came trembling, and fell down before his feet, and, declared before all the people for what cause she had touched him, and how she was immediately healed (St Luke viii. 47).
48. But he said to her: Daughter, thy faith hath made thee whole; go thy way in peace. His own power had operated the cure, but her living faith had elicited that power. Then our Lord dismissed her, saying : Go in peace, and be thou whole of thy disease (St Mark).
49. As he was yet speaking, there cometh one to the ruler of the synagogue, saying to him: Thy daughter is dead, trouble him not. He at once encouraged the father not to lose heart. The child was to be raised in reward for the father’s faith. So it is often now. The prayer of faith obtains graces for those for whom we pray.
51. And when he was come to the house, he suffered not any man to go in with him, but Peter and James and John, and the father and mother of the maiden.
These were the chosen three who were privileged to witness certain miracles and scenes when the other apostles were excluded. As usual, St Peter stands first. These three witnessed —
(а) The raising of Jairus’ daughter.(b) The Transfiguration.(c) The Agony in Gethsemani.
52. And all wept and mourned for her. But he said: Weep not; the maid is not dead, but sleepeth. Death is often spoken of as a sleep. Cf. These things he said, and after that he said to them : Lazarus our friend sleepeth, but I go that I may awake him out of sleep (St John xi. 11). Jesus meant that she would rise again as from sleep. He had not yet looked on the child when He said this, though He knew that she was really dead.
53. And they laughed him to scorn, knowing that she was dead. All three Synoptists give these words. They knew the child was dead, and misunderstanding the sense of His words, they mocked at Him. The message sent to Jairus, the convoking of the mourners, and their incredulity when told she was sleeping, are all proofs that the child was really dead, and thus the miracle was more evident, Jesus, having put them all out .... entereth in where the damsel was lying (St Mark).
54. But he taking her by the hand, cried out, saying: Maid, arise. Jesus does not refrain from touching a corpse. He was above all legal prescriptions. St Mark completes this narration ; He saith to her : Talitha cumi, which is, being interpreted, damsel (I say to thee) arise. And immediately the damsel rose up, and walked (St Mark v. 41, 42). Note that our Lord uses the Aramaic words, Talitha cumi. This was probably the child’s mother-tongue.
55. And her spirit returned, and she arose immediately. The child rose up and walked, thus proving her perfect restoration to life and health. In all, three such miracles are recorded by the Evangelists : —
(a) Jairus’ daughter, raised immediately after death.(b) The widow’s son, who was being carried to the grave.(c) Lazarus, who had been dead four days.
And he bid them give her to eat. Both St Mark and St Luke give our Lord’s final command that something should be given her to eat (St Mark). He did this to prove to the people that the child was really alive, and also to strengthen her. Thus Jesus after His Resurrection partook of food in presence of His disciples as a proof that He was no phantom. Notice also in this injunction the tenderness of our Lord.
Additional Notes
The Aramaic tongue. This tongue was proper to the inhabitants and literature of Syria and Mesopotamia. This language is of the Semitic family, and a sister language to Syriac and Chaldee.
On the raising of the dead.
“ In the Old Testament we have three instances of the raising of the dead : Elias raised the son of the Phoenician widow in the village of Sarephta, but he stretched himself upon the body of the dead child and invoked some higher power (compare 3 Kings xvii. 17-22). Eliseus, too, raised the son of the Sunamitess, but he had to wrestle with God before the soul of the child returned (compare 4 Kings iv. 29-35). Again, the corpse cast into the sepulchre of Eliseus, when it had touched the bones of the prophet, came to life and stood upon its feet, but here no man was active, the power of God worked to glorify the remains of His servant (compare 4 Kings xiii. 21). Jesus, too, raises three dead to life, but in a quite different manner. ‘ Damsel, arise! ’‘ Young man, arise! ‘ Lazarus, come forth’ are the words He uses, not in the form of supplication and prayer, but in the form of command. Jesus is indeed the Lord of life and death, both physical and moral ” (Maas, S.J.).
The raising of the dead to life was appealed to by the early Christian apologists, in proof of the truth of Christianity. Thus Quadratus, in his Apology for the Christian Faith, refers in his letter to the Emperor Hadrian to the miraculous healing of the sick, and the raising to life of those, whom he himself had known personally. The widow’s son and the daughter of Jairus may have been alive when the Evangelists wrote their gospels, and this would account for their names being withheld, for since the Jews tried to kill Lazarus (see St John xii. 10), and thus rid themselves of a standing witness to Christ's power, they might have persecuted others whom He had raised, had their names been brought prominently forward.
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SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.
The Vladimirskaya Icon. >12th century.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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