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1过了 不多日 ,耶稣 周游 各 城 各乡 传道 ,宣讲 神 国 的福音。和 他 同去的有十二个门徒 ,
1 And 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,
1

(εν τω καθεξης). In 7:11 we have εν τω εξης. This word means one after the other, successively, but that gives no definite data as to the time, only that this incident in 8:1-3 follows that in 7:36-50. Both in Luke alone.

(κα). One of Luke's idioms with κα εγενετο like Hebrew wav. Went about (διωδευεν). Imperfect active of διοδευω, to make one's way through (δια, οδος), common in late Greek writers. In the N.T. here only and Ac 17:1.

(κατα πολιν κα κωμην). Distributive use of κατα (up and down). The clause is amphibolous and goes equally well with διωδευεν or with κηρυσσων (heralding) κα ευαγγελιζομενος (evangelizing, gospelizing). This is the second tour of Galilee, this time the Twelve with him.

2还有 被恶 鬼 所附、被疾病所累 、已经治好 的几个 妇女 ,内中有称为 抹大拉 的马利亚 ,曾有七 个鬼 从 他 身上赶出来 ,
2 And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,
2

(α ησαν τεθεραπευμενα). Periphrastic past perfect passive, suggesting that the healing had taken place some time before this tour. These women all had personal grounds of gratitude to Jesus.

(αφ' ης δαιμονια επτα εξεληλυθε). Past perfect active third singular for the δαιμονια are neuter plural. This first mention of Mary Magdalene describes her special cause of gratitude. This fact is stated also in Mr 16:9 in the disputed close of the Gospel. The presence of seven demons in one person indicates special malignity (Mr 5:9). See Mt 17:45 for the parable of the demon who came back with seven other demons worse than the first. It is not known where Magdala was, whence Mary came.

3又 有希律 的家宰 苦撒 的妻子 约亚拿 ,并 苏撒拿 ,和 好些 别的 妇女,都是用 自己的 财物 供给 耶稣和门徒。
3 And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.
3

(Ιωανα). Her husband Χυζα, steward (επιτροπου) of Herod, is held by some to be the nobleman (βασιλικος) of Joh 4:46-53 who believed and all his house. At any rate Christ had a follower from the household of Herod Antipas who had such curiosity to see and hear him. One may recall also Manaen (Ac 13:1), Herod's foster brother. Joanna is mentioned again with Mary Magdalene in Lu 24:10.

(αιτινες διηκονουν αυτοις). Imperfect active of διακονεω, common verb, but note augment as if from δια and ακονεω, but from διακονος and that from δια and κονις (dust). The very fact that Jesus now had twelve men going with him called for help from others and the women of means responded to the demand.

(εκ των υπαρχοντων αυταις). From the things belonging to them. This is the first woman's missionary society for the support of missionaries of the Gospel. They had difficulties in their way, but they overcame these, so great was their gratitude and zeal.

4当许多 人 聚集 、又 有人从各 城 里出来 见 耶稣的时候,耶稣 就用 比喻 说 :




4 ¶ And when much people were gathered together, and were come to him out of every city, he spake by a parable:
4

(δια παραβολης). Mr 4:2 says "in parables" as does Mt 13:3. This is the beginning of the first great group of parables as given in Mr 4:1-34 and Mt 13:1-53. There are ten of these parables in Mark and Matthew and only two in Lu 8:4-18 (The Sower and the Lamp, 8:16) though Luke also has the expression "in parables" (8:10). See Mt 13 and Mr 4 for discussion of the word parable and the details of the Parable of the Sower. Luke does not locate the place, but he mentions the great crowds on hand, while both Mark and Matthew name the seaside as the place where Jesus was at the start of the series of parables.

5有一个撒种的 出去 撒 种 。撒 的时候,有 落在 路 旁 的,被人践踏 ,天上的 飞鸟 又来吃尽 了。
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 of the air devoured it.
5

(τον σπορον αυτου). Peculiar to Luke.

(κατεπατηθη). First aorist passive indicative of καταπατεω. Peculiar to Luke here.

(του ουρανου). Added in Luke.

6有 落 在磐石 上 的,一出来 就枯乾 了,因为 得不着 滋润 。
6And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.
6

(επ την πετραν). Mr 4:5 "the rocky ground" (επ το πετρωδες), Mt 13:5 "the rocky places.

(φυεν). Second aorist passive participle of φυω, an old verb to spring up like a sprout.

(εξηρανθη). First aorist passive indicative of ζηραινω, old verb, to dry up.

(ικμαδα). Here only in the N.T., though common word.

7有 落 在荆棘 里 的,荆棘 一同生长 ,把他 挤住 了。
7And some fell among thorns; and the thorns sprang up with it, and choked it.
7

(εν μεσω των ακανθων). Mr 4:7 has εις (among) and Mt 13:7 has επ "upon."

(συνφυεισα). Same participle as φυεν above with συν- (together).

(απεπνιξαν). From αποπνιγω, to choke off as in Mt 13:7. In Mr 4:7 the verb is συνεπνιξαν (choked together).

8又 有 落 在 好 土 里的,生长起来 ,结 实 百倍 。耶稣说 了这些话 ,就大声说 :有 耳 可听 的,就应当听 !
8 And 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.
8

(εκατονπλασιονα). Luke omits the thirty and sixty of Mr 4:8; Mt 13:8.

(εφωνε). Imperfect active, and in a loud voice, the verb means. The warning about hearing with the ears occurs also in Mr 4:9; Mt 13:9.

9门徒 问 耶稣说 :这 比喻 是甚么 意思 呢?
9And his disciples asked him, saying, What might this parable be?
9

(επηρωτων). Imperfect of επερωταω (επ and ερωταω) where Mr 4:10 has ηρωτων (uncompounded imperfect), both the tense and the use of επ indicate eager and repeated questions on the part of the disciples, perhaps dimly perceiving a possible reflection on their own growth.

(τις αυτη ειη η παραβολη). A mistranslation, What this parable was (or meant). The optative ειη is merely due to indirect discourse, changing the indicative εστιν (is) of the direct question to the optative ειη of the indirect, a change entirely with the writer or speaker and without any change of meaning (Robertson, Grammar, pp. 1043f.).

10他说 :神 国 的奥秘 只叫 你们 知道 ;至于 别人 ,就用 比喻 ,叫他们看 也看 不 见,听 也听 不 明。
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 they might not see, and hearing they might not understand.
10

(τα μυστηρια). See for this word on Mt 13:11; Mr 4:11. Part of the mystery here explained is how so many people who have the opportunity to enter the kingdom fail to do so because of manifest unfitness.

(ινα). Here Mr 4:11 also has ινα while Mt 13:13 has οτ (because). On the so-called causal use of ινα as here equal to οτ see discussion on Mt 13:13; Mr 4:11. Plummer sensibly argues that there is truth both in the causal οτ of Matthew and the final ινα of Mark and Matthew. "But the principle that he who hath shall receive more, while he who hath not shall be deprived of what he seemeth to have, explains both the ινα and the οτ. Jesus speaks in parables because the multitudes see without seeing and hear without hearing. But He also speaks in parable

they may see without seeing and hear without hearing." Only for "hearing" Luke has "understand" συνιωσιν, present subjunctive from a late omega form συνιω instead of the verb συνιημ.

11这比喻 乃是 这样 :种子 就是 神 的道 。
11Now the parable is this: The seed is the word of God.
11

(εστιν δε αυτη). Means this. Jesus now proceeds to interpret his own parable.

(ο σπορος εστιν ο λογος του θεου). The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase "the word of God" does not appear in Matthew and only once in Mark (Mr 7:13) and John (Joh 10:35), but four times in Luke (5:1; 8:11,21; 11:28) and twelve times in Acts. In Mr 4:14 we have only "the word." In Mr 3:31 we have "the will of God," and in Mt 12:46 "the will of my Father" where Lu 8:21 has "the word of God." This seems to show that Luke has the subjective genitive here and means the word that comes from God.

12那些在路 旁 的,就是 人听了 道,随后 魔鬼 来 ,从 他们 心里 把道 夺去 ,恐怕 他们信了 得救 .
12 Those 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.
12

(ο παρα την οδον). As in Mr 4:15; Mt 13:19 so here the people who hear the word = the seed are discussed by metonymy.

(ο διαβολος). The slanderer. Here Mr 4:15 has Satan.

(απο της καρδιας αυτων). Here Mark has "in them." It is the devil's business to snatch up the seed from the heart before it sprouts and takes root. Every preacher knows how successful the devil is with his auditors. Mt 13:19 has it "sown in the heart."

(ινα μη πιστευσαντες σωθωσιν). Peculiar to Luke. Negative purpose with aorist active participle and first aorist (ingressive) passive subjunctive. Many reasons are offered today for the failure of preachers to win souls. Here is the main one, the activity of the devil during and after the preaching of the sermon. No wonder then that the sower must have good seed and sow wisely, for even then he can only win partial success.

13那些在磐石 上 的,就是人听 道,欢喜 领受 ,但 心中没 有 根 ,不过暂时 相信 ,及至 遇见试炼 就退后 了。
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 believe, and in time of temptation fall away.
13

(ο προς καιρον πιστευουσιν). Ostensibly they are sincere and have made a real start in the life of faith.

(αφισταντα). Present middle indicative. They stand off, lose interest, stop coming to church, drop out of sight. It is positively amazing the number of new church members who "stumble" as Mr 4:17 has it (σκανδαλιζοντα), do not like the pastor, take offence at something said or done by somebody, object to the appeals for money, feel slighted. The "season of trial" becomes a "season of temptation" (εν καιρω πειρασμου) for these superficial, emotional people who have to be periodically rounded up if kept within the fold.

14那落在 荆棘 里 的,就是 人 听 了道,走开 以后,被 今生 的思虑 、钱财 、宴乐 挤住 了,便 结不 出成熟的子粒 来。
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.
14

(συνπνιγοντα). Present passive indicative of this powerfully vivid compound verb συνπνιγω used in Mr 4:19; Mt 13:22, only there these worldly weeds choke the word while here the victims themselves are choked. Both are true. Diphtheria will choke and strangle the victim. Who has not seen the promise of fair flower and fruit choked into yellow withered stalk without fruit "as they go on their way" (πορευομενο).

(ου τελεσφορουσιν). Compound verb common in the late writers (τελοσ, φορεω). To bring to completion. Used of fruits, animals, pregnant women. Only here in the N.T.

15那落在 好 土 里的,就是 人 听 了道 ,持守 在 诚实 善良 的心里 ,并且 忍耐 着结实 。
15 But 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.
15

(εν καρδια καλη κα αγαθη). Peculiar to Luke. In verse 8 the land (γην) is called αγαθην (really good, generous) and in verse 15 we have εν τη καλη γη ( ). So Luke uses both adjectives of the heart. The Greeks used καλος κ' αγαθος of the high-minded gentleman. It is probable that Luke knew this idiom. It occurs here alone in the N.T. It is not easy to translate. We have such phrases as "good and true," "sound and good," "right and good," no one of which quite suits the Greek. Certainly Luke adds new moral qualities not in the Hellenic phrase. The English word "honest" here is like the Latin honestus (fair, noble). The words are to be connected with "hold fast" (κατεχουσιν), "hold it down" so that the devil does not snatch it away, having depth of soil so that it does not shrivel up under the sun, and is not choked by weeds and thorns. It bears fruit (καρποφορουσιν, an old expressive verb, καρπος and φορεω). That is the proof of spiritual life.

(εν υπομονη). There is no other way for real fruit to come. Mushrooms spring up overnight, but they are usually poisonous. The best fruits require time, cultivation, patience.

16没有人 点 灯 用器皿 盖上 ,或 放在 床 底下 ,乃是 放 在 灯台 上,叫进来 的人看见 亮光 。




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 candlestick, that they which enter in may see the light.
16

(λυχνον αψας). It is a portable lamp (λυχνον) that one lights (αψας aorist active participle of απτω, to kindle, fasten to, light).

(σκευε, instrumental case of σκευος). Here Mr 4:21 has the more definite figure "under the bushel" as has Mt 5:15.

(υποκατω κλινης). Here Mr 4:21 has the regular υπο την κλινην instead of the late compound υποκατω. Ragg notes that Matthew distributes the sayings of Jesus given here by Lu 8:16-18; Mr 4:21-25 concerning the parable of the lamp and gives them in three separate places (Mt 5:15; 10:26; 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See on Mr 4:21 for further discussion of the lamp and stand.

(Βλεπωσιν το φως). In Mt 5:16 Jesus has it "may see your good works." The purpose of light is to let one see something else, not the light. Note present subjunctive (βλεπωσιν), linear action "Jesus had kindled a light within them. They must not hide it, but must see that it spreads to others" (Plummer). The parable of the lamp throws light on the parable of the sower.

17因为 掩藏的 事没有 不 显 出来 的;隐瞒的事没有 不 露 出来 被人知道 的。
17For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.
17

(ο ου μη γνωσθη). Peculiar to Luke. First aorist passive subjunctive of γινωσκω with the strong double negative ου μη. See on Mr 4:22 for discussion of κρυπτον and αποκρυφον.

18所以 ,你们应当小心 怎样 听 ;因为 凡 有 的,还要加给 他 ;凡 没 有 的,连 他 自以为 有 的,也要夺去 。
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.
18

(πως ακουετε). The manner of hearing. Mr 4:24 has "what ye hear" (τ ακουετε), the matter that is heard. Both are supremely important. Some things should not be heard at all. Some that are heard should be forgotten. Others should be treasured and practised.

(Hος αν γαρ εχη). Present active subjunctive of the common verb εχω which may mean "keep on having" or "acquiring." See on Mr 4:25 for discussion.

(δοκε εχειν), or

. Losses in business illustrate this saying as when we see their riches take wings and fly away. So it is with hearing and heeding. Self-deception is a common complaint.

19耶稣的母亲 和 他 弟兄 来了 ,因为 人多 ,不 得 到 他 跟前。




19 ¶ Then came to him his mother and his brethren, and could not come at him for the press.
19

(η μητηρ κα ο αδελφο αυτου). Mr 3:31-35; Mt 12:46-50 place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark's order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in Joh 2:12 when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Lu 4:16-31), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (Joh 7:5). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mr 3:21). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book The Mother of Jesus and also on Mr 3:31 and Mt 12:46.

(συντυχειν). Second aorist active infinitive of συντυγχανω, an old verb, though here alone in the N.T., meaning to meet with, to fall in with as if accidentally, here with associative instrumental case αυτω.

20有人告诉 他 说 :你 母亲 和 你 弟兄 站 在外边 ,要 见 你 。
20And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.
20

(απηγγελη). Second aorist passive indicative of απαγγελλω, to bring word or tidings. Common verb. See on Mr 3:32 and Mt 12:47 for details.

21耶稣回答 说 :听 了神 之道 而 遵行 的人 就是 我的 母亲 ,我的 弟兄 了。
21 And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.
21

(ο τον λογον του θεου ακουοντες κα ποιουντες). The absence of the article with "mother" and "brothers" probably means, as Plummer argues, "Mother to me and brothers to me are those who &c." No one is a child of God because of human parentage (Joh 1:13). "Family ties are at best temporal; spiritual ties are eternal" (Plummer) . Note the use of "hear and do" together here as in Mt 7:24; Lu 6:47 at the close of the Sermon on the Mount. The parable of the sower is almost like a footnote to that sermon. Later Jesus will make "doing" a test of friendship for him (Joh 15:14).

22有 一 天 ,耶稣和 门徒 上了 船 ,对 门徒说 :我们可以渡 到 湖 那边 去。他们就 开了船 。




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 over unto the other side of the lake. And they launched forth.
22

(κα ανηχθησαν). First aorist passive indicative of αναγω, an old verb, to lead up, to put out to sea (looked at as going up from the land). This nautical sense of the verb occurs only in Luke in the N.T. and especially in the Acts (Ac 13:13; 16:11; 18:21; 20:3,13; 21:I,2; 27:2,4,12,21; 28:10f.).

23正行 的时候,耶稣睡着 了。湖 上 忽然起了 暴风 ,船将满了 水,甚是危险 。
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.
23

(αφυπνωσεν). First aorist (ingressive) active indicative of αφυπνοω, to put to sleep, to fall off to sleep, a late verb for which the older Greek used καθυπνοω. Originally αφυπνοω meant to waken from sleep, then to fall off to sleep (possibly a medical use). This is the only passage which speaks of the sleep of Jesus. Here only in the N.T.

(κατεβη). Second aorist active indicative of καταβαινω, common verb. It was literally true. These wind storms (λαιλαπς. So also Mr 4:37) rushed from Hermon down through the Jordan gorge upon the Sea of Galilee and shook it like a tempest (Mt 8:24). Mark's (Mr 4:37) vivid use of the dramatic present γινετα (ariseth) is not so precise as Luke's "came down." See on Mt 8:24. These sudden squalls were dangerous on this small lake.

(συνεπληρουντο). Imperfect passive. It was the boat that was being filled (Mr 4:37) and it is here applied to the navigators as sailors sometimes spoke. An old verb, but in the N.T. used only by Luke (8:23; 9:51; Ac 2:1).

(εκινδυνευον). Imperfect active, vivid description. Old verb, but in the N.T. only here, Ac 19:27; 1Co 15:30.

24门徒来 叫醒 了他 ,说 :夫子 !夫子 !我们丧命 啦!耶稣醒了 ,斥责 那狂风 大浪 ;风浪就 止住 ,平静 了。
24 And 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.
24

(Επιστατα, επιστατα). See on Lu 5:5 for discussion. Mr 4:38 has

(Διδασκαλε), Mt 8:25 has

(Κυριε). The repetition here shows the uneasiness of the disciples.

(απολλυμεθα). So in Mr 4:38; Mt 8:25. Linear present middle indicative, we are perishing.

(τω κλυδον του υδατος). Κλυδων, common Greek word, is a boisterous surge, a violent agitation. Here only in the N.T. save Jas 1:6. Κυμα (Mr 4:37) is the regular swell or wave. A

(γαληνη). Only in the parallels in the N.T., though common word. Here Mr 4:39; Mt 8:26 add

(μεγαλη).

(οτ). This use of οτ as explanatory of the demonstrative pronoun ουτος occurs in the parallels Mr 4:36; Mt 8:27 and also in Lu 4:36. It is almost result.

(επιτασσε). Peculiar to Luke.

25耶稣对他们 说 :你们的 信心 在那里 呢?他们又惧怕 又希奇 ,彼此 说 :这 到底是 谁 ?他吩咐 风 和 水 ,连 风和水也听从 他 了。
25And 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.
26他们到了 格拉森 (有古卷:加大拉)人的地方 ,就是 加利利 的对面 。




26 ¶ And they arrived at the country of the Gadarenes, which is over against Galilee.
26

(κατεπλευσαν). First aorist active indicative of καταπλεω, common verb, but here only in the N.T. Literally,

from the sea to the land, the opposite of

(ανηχθησαν) of verse 22. So we today use like nautical terms, to bear up, to bear down.

(τον Γερασηνων). This is the correct text here as in Mr 5:1 while Gadarenes is correct in Mt 8:28. See there for explanation of this famous discrepancy, now cleared up by Thomson's discovery of Khersa (Γερσα) on the steep eastern bank and in the vicinity of Gadara.

(αντιπερα της Γαλιλαιας). Only here in the N.T. The later Greek form is αντιπεραν (Polybius, etc.). Some MSS. here have περαν like Mr 5:1; Mt 8:28.

27耶稣上了 岸 ,就有城里 一个 被鬼 附着 的人 迎面而来 。这个 人许久 不 穿 衣服 ,不 住 房子 ,只 住在 坟茔里 。
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.
27

(κα χρονω ικανω). The use of the associative instrumental case in expressions of time is a very old Greek idiom that still appears in the papyri (Robertson, Grammar, p. 527).

(ουκ ενεδυσατο ιματιον). First aorist middle indicative, constative aorist, viewing the "long time" as a point. Not pluperfect as English has it and not for the pluperfect, simply "and for a long time he did not put on himself (indirect middle) any clothing." The physician would naturally note this item. Common verb ενδυω or ενδυνω. This item in Luke alone, though implied by Mr 5:15 "clothed" (ιματισμενον).

(κα εν οικια ουκ εμενεν). Imperfect active. Peculiar to Luke, though implied by the mention of tombs in all three (Mr 5:3; Mt 8:28; Lu 8:27).

28他见 了耶稣 ,就 俯伏 在他 面前,大 声 喊叫 ,说 :至高 神 的儿子 耶稣 ,我 与 你 有甚么 相干?求 你 不要 叫我 受苦 !
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 Son of God most high? I beseech thee, torment me not.
28

(προσεπεσεν). Second aorist active of προσπιπτω, to fall forward, towards, prostrate before one as here. Common verb. Mr 5:6 has προσεκυνησεν (worshipped).

(του θεου του υψιστου). Uncertain whether του θεου genuine or not. But "the Most High" clearly means God as already seen (Lu 1:32,35,36; 6:35). The phrase is common among heathen (Nu 24:16; Mic 6:6; Isa 14:14). The demoniac may have been a Gentile, but it is the demon here speaking. See on Mr 2:7; Mt 8:29 for the Greek idiom (τ εμο κα σο). "What have I to do with thee?" See there also for "Torment me not."

29是因 耶稣 曾吩咐 污 鬼 从 那人 身上出来 。原来 这鬼屡次 抓住 他 ;他常被人看守 ,又被铁鍊 和 脚镣 捆锁 ,他竟把锁鍊 挣断 ,被 鬼 赶到 旷野 去。
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.)
29

(παρηγγελλεν γαρ). Imperfect active, correct text, for he was commanding.

(πολλοις χρονοις). Or "for a long time" like χρονω πολλω of verse 27 (see Robertson, Grammar, p. 537, for the plural here).

(συνηρπακε). Past perfect active of συναρπαζω, to lay hold by force. An old verb, but only in Luke in the N.T. (Lu 8:29; Ac 6:12; 19:29; 27:15).

(εδεσμευετο). Imperfect passive of δεσμευω to put in chains, from δεσμος, bond, and that from δεω to bind. Old, but rather rare verb. Only here and Ac 22:4 in this sense. In Mt 23:4 it means to bind together. Some MSS. read δεσμεω in Lu 8:29.

(διαρησσων τα δεσμα). Old verb, the preposition δια (in two) intensifying the meaning of the simple verb ρησσω or ρηγνυμ, to rend.

(ηλαυνετο). Imperfect passive of ελαυνω, to drive, to row, to march (Xenophon). Only five times in the N.T. Here alone in Luke and peculiar to Luke in this incident.

30耶稣 问 他 说 :你 名 叫 甚么 ?他说 :我名叫群 ;这是因为 附着 他 的鬼 多 。
30 And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.
30

(Λεγιων). See on Mr 5:9.

31鬼就 央求 耶稣,不要 吩咐 他们 到 无底坑 里去。
31And they besought him that he would not command them to go out into the deep.
31

(εις την αβυσσον). Rare old word common in LXX from α privative and βαθυς (deep). So bottomless place (supply χωρα). The deep sea in Ge 1:2; 7:11. The common receptacle of the dead in Ro 10:7 and especially the abode of demons as here and Re 9:1-11; 11:7; 17:8; 20:1,3.

32那里 有 一大 群 猪 在 山上 吃食 。鬼央求 耶稣,准 他们 进入 猪里去。耶稣准了 他们 ,
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.
32

(αγελη χοιρων ικανων). Word

(αγελη) old as Homer, but in N.T. only here and parallels (Mr 5:11; Mt 8:30). Luke shows his fondness for adjective ικανος here again (see verse 27) where Mark has μεγαλη and Matthew πολλων.

33鬼 就 从 那人 出来 ,进 入 猪 里去。于是 那群 猪闯 下 山崖 ,投在 湖 里淹死 了。
33Then 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.
33

(ωρμησεν κατα του κρημνου). Ablative with κατα as in Mr 5:13; Mt 8:32 and the same vivid verb in each account, to hurl impetuously, to rush.

(απεπνιγη). Second aorist (constative) passive indicative third singular (collective singular) where Mr 5:13 has the picturesque imperfect επνιγοντο.

34放 猪的看见 这事就 逃跑 了,去 告诉 城里 和 乡下 的人。
34 When they that fed them saw what was done, they fled, and went and told it in the city and in the country.
34

(ιδοντες το γεγονος). This item only in Luke. Note the neat Greek idiom το γεγονος, articular second perfect active participle of γινομα. Repeated in verse 35 and in Mr 5:14. Note numerous participles here in verse 35 as in Mr 5:15.

35众人出来 要看 是甚么事;到了 耶稣 那里,看见 鬼 所 离开 的那人 ,坐 在 耶稣 脚 前,穿着 衣服,心里明白 过来,他们就 害怕 。
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 the feet of Jesus, clothed, and in his right mind: and they were afraid.
36看见 这事的便 将被鬼附着 的人怎么 得救 告诉 他们 。
36 They also which saw it told them by what means he that was possessed of the devils was healed.
36

(only two words in Greek, ο δαιμονισθεις, the demonized).

(εσωθη). First aorist passive indicative of σωζω to save from σως (safe and sound). This is additional information to the news carried to them in verse 34.

37格拉森 四围的 人 ,因为 害怕 得很 ,都求 耶稣离开 他们 ;耶稣就上 船 回去 了。




37 ¶ Then 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.
37

(φοβω μεγαλω συνειχοντο). Imperfect passive of συνεχω with the instrumental case of φοβος. See a similar use of this vigorous verb in Lu 12:50 of Jesus and in Php 1:23 of Paul.

38鬼 所离开 的那 人 恳求 和 耶稣同在 ;耶稣 却 打发 他 回去,说 :
38Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying,
38

(αφ' ου εξεληλυθε τα δαιμονια). Past perfect active of εξερχομα, state of completion in the past.

(εδεειτο αυτου). Imperfect middle, kept on begging.

39你回 家 去,传说 神 为你 作 了何等大的事 。他就 去 ,满 城 里传扬 耶稣 为他 作 了何等大的事 。
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.
39

(καθ' ολην την πολιν). Mr 5:20 has it "in Decapolis." He had a great story to tell and he told it with power. The rescue missions in our cities can match this incident with cases of great sinners who have made witnesses for Christ.

40耶稣 回来 的时候,众人 迎接 他 ,因为 他们都 等候 他 。
40 And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.
40

(απεδεξατο). Peculiar to Luke. To receive with pleasure, from αποδεχομα, a common verb.

(ησαν γαρ παντες προσδοκωντες αυτον). Periphrastic imperfect active of

, an old verb for eager expectancy, a vivid picture of the attitude of the people towards Jesus. Driven from Decapolis, he is welcomed in Capernaum.

41有 一个管 会堂 的,名叫 睚鲁 ,来俯伏 在 耶稣 脚前 ,求 耶稣到 他 家里 去;




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 besought him that he would come into his house:
41

(υπηρχεν). Imperfect of υπαρχω in sense of ην as in modern Greek. Common in Luke, and Acts, but not in other Gospels.

42因 他 有 一个独生 女儿 ,约有 十二 岁 ,快要死了 。耶稣去 的时候,众人 拥挤 他 。
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.
42

(θυγατηρ μονογενης). The same adjective used of the widow's son (7:12) and the epileptic boy (9:38) and of Jesus (Joh 1:18; 3:16).

(απεθνησκεν). Imperfect active, she was dying. Mt 9:18 has it that she has just died.

(συνεπνιγον). Imperfect active of συμπνιγω, to press together, the verb used of the thorns choking the growing grain (Lu 8:14). It was a jam.

43有一个女人 ,患了 十二 年 的血漏 ,在 医生 手里花尽 了他一切 养生的 ,并没有 一人 能 医好 他。




43 ¶ And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,
43

(εις ιατρους προσαναλωσασα ολον τον βιον). First aorist active participle of an old verb προσαναλισκω, only here in the N.T. But Westcott and Hort reject this clause because it is not in B D Syriac Sinaitic. Whether genuine or not, the other clause in Mr 5:26 certainly is not in Luke: "had suffered many things of many physicians." Probably both are not genuine in Luke who takes care of the physicians by the simple statement that it was a chronic case:

(ουκ ισχυσεν απ' ουδενος θεραπευθηνα). He omitted also what Mark has: "and was nothing bettered but rather grew worse."

44他来到 耶稣背后 ,摸 他的 衣裳 繸子 ,血漏 立刻 就止住 了。
44Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.
44

(του κρασπεδου του ιματιου). Probably the tassel of the overgarment. Of the four corners two were in front and two behind. See on Mt 9:20.

(εστη). Second aorist active indicative,

at once (effective aorist).

45耶稣 说 :摸 我 的是谁 ?众人 都不承认 。彼得 和 同行 的人都说 :夫子 ,众人 拥拥 挤挤 紧靠着 你 。(有古卷在此有:你还问摸 我 的是谁 么?
45 And 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?
45

(συνεχουσιν σε κα αποθλιβουσιν). Hold thee together, hold thee in (συνεχω, see verse 37).

(αποθλιβω) here only in the N.T., a verb used of pressing out grapes in Diodorus and Josephus. Mr 5:31 has συνθλιβω, to press together.

46耶稣 说 :总有人 摸 我 ,因 我 觉得 有能力 从 我 身上出去 。
46 And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.
46

(εγω γαρ εγνων δυναμιν εξεληλυθυιαν απ' εμου). Εγνων is second aorist active indicative of γινωσκω, knowledge by personal experience as here. It is followed by the second perfect active participle εξεληλυθυιαν in indirect discourse (Robertson, Grammar, pp. 1040-42). Jesus felt the sensation of power already gone. Who does not know what this sense of "goneness" or exhaustion of nervous energy means?

47那女人 知道 不能 隐藏 ,就战战兢兢的 来 俯伏 在耶稣脚前,把摸 他 的缘故 和 怎样 立刻 得好了 ,当着 众人 都说出来 。
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.
47

(τρεμουσα). Vivid touch of the feeling of this sensitive woman who now had to tell everybody of her cure, "in the presence of all the people" (ενωπιον παντος του λαου). She faced the widest publicity for her secret cure.

48耶稣对他 说 :女儿 ,你的 信 救了 你 ;平平安安 的去 罢!
48 And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.
49还 说话 的时候,有人 从 管会堂的 家里来 ,说 :你的 女儿 死了 ,不要 劳动 夫子 。




49 ¶ While 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.
49

(παρα του αρχισυναγωγου). The word "house" is not in the Greek here as in Mr 5:35 where απο is used rather than παρα, as here. But the ruler himself had come to Jesus (Lu 8:41) and this is the real idea. Trouble not (μηκετ σκυλλε). See on Lu 7:6 for this verb and also Mr 5:35; Mt 9:36.

50耶稣 听见 就对他 说 :不要 怕 ,只要 信 !你的女儿就 必得救 。
50 But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.
50

(κα σωθησετα). This promise in addition to the words in Mr 5:36. See there for discussion of details.

51耶稣 到了 他的家 ,除了 彼得 、约翰 、雅各 ,和 女儿 的父 母 ,不 许 别人 同他进去 。
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.
52众人 都为这女儿哀哭 捶胸 。耶稣说 :不要 哭 。他不是 死了 ,是睡着了 。
52 And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.
53他们晓得 女儿已经死了 ,就嗤笑 耶稣。
53And they laughed him to scorn, knowing that she was dead.
53

(ειδοτες οτ απεθανεν). That she died (απεθανεν), second aorist active indicative of αποθνησκω.

54耶稣拉着 他 的手 ,呼叫 说 :女儿 ,起来 罢!
54And he put them all out, and took her by the hand, and called, saying, Maid, arise.
54

(εφωνησεν). Certainly not to wake up the dead, but to make it plain to all that she rose in response to his elevated tone of voice. Some think that the remark of Jesus in verse 52 (Mr 5:39; Mt 9:24) proves that she was not really dead, but only in a trance. It matters little. The touch of Christ's hand and the power of his voice restored her to life.

(η παις) rather than Mark's (Mr 5:41) το κορασιον (vernacular Koine).

55他的 灵魂 便 回来 ,他就 立刻 起来 了。耶稣吩咐 给 他 东西吃 。
55And her spirit came again, and she arose straightway: and he commanded to give her meat.
55

(επεστρεψεν το πνευμα αυτης). The life came back to her at once.

(αυτη δοθηνα φαγειν). The first infinitive δοθηνα is an indirect command. The second φαγειν (second aorist active of εσθιω) is epexegetic purpose.

56他的 父母 惊奇 得很;耶稣嘱咐 他们 ,不要 把所作 的事告诉 人。
56 And her parents were astonished: but he charged them that they should tell no man what was done.
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