52<\/strong>. bewailed her<\/em> ] The word means that they were beating their breasts for her (Nah 2:7<\/span>). St Mark gives a graphic picture of the tumult, and loud cries, and wailings ( alalai<\/em>, the Egyptian wilweleh). <\/em> Even the poorest were obliged to provide for a funeral two flute- players and one wailing woman. See Ecc 12:5<\/span>; Jer 9:17<\/span>; Amo 5:16 ; 2Ch 35:25<\/span>. These public mourners were called sappedans.<\/p>\n <\/em><\/p>\n 52<\/strong>. she<\/em>. is not dead, but sleepeth<\/em> ] To take this literally is to contradict the letter and spirit of the whole narrative. It is true that in “our friend Lazarus sleepeth” the verb used is not katheudein<\/em> but koimasthai;<\/em> but that is in a different writer (Joh 11:11<\/span>), and the word better suits one who had been four days dead. Our Lord’s object was to silence this idle uproar.<\/p>\n Ver. 52 And all wept and bewailed her<\/strong>,…. Not only her relations and friends, and the servants of the house, but the mourning women, that were hired on this occasion, and employed for this purpose:<\/p>\n but he said, weep not<\/strong>; neither in show, as the mourning women did, nor in reality, as the friends of the deceased:<\/p>\n she is not dead, but sleepeth<\/strong>;<\/p>\n [See comments on Mt 9:24]<\/span>.<\/p>\n [See comments on Mr 5:39]<\/span>.<\/p>\n Wept and bewailed. Both imperfects, were weeping and bewailing. <\/P> So, rightly, Rev. Compare on bewailing, Mr 5:38<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And all wept, and bewailed her” <\/strong>(eklaion de pantes kai ekoptonto) “And all wept and were bewailing her,” Mar 5:38<\/span>. Wailing means to weep, striking ones self on the breast repeatedly, as if and to relieve anguish of pain.<\/p>\n 2) “But he said, Weep not;” <\/strong>(ho de eipen meklaiete) “Then he said; you all weep not,” Mar 5:39<\/span>. Do not weep, while help is so near, at hand.<\/p>\n 3) “She is not dead, but sleepeth.” <\/strong>(ouk apethanen alla katheudei) “She did not die, but she sleeps,” Mat 9:24<\/span>; Mar 5:39<\/span>; Joh 11:11-14<\/span>; Joh 11:25<\/span>, or she is as one who sleeps, and shall awaken soon. A similar word is used of Lazarus, Joh 11:11<\/span>. It is an image of temporary death, death that will not last forever.<\/p>\n Luk 8:52<\/span><\/p>\n . And all were weeping. The Evangelists mention the lamentation, that the resurrection may be more fully believed. Matthew expressly states that musicians were present, which was not usually the case till the death had been ascertained, and while the preparations for the funeral were going forward. The flute, he tells us, was heard in plaintive airs. Now, though their intention was to bestow this sort of honor on their dead, and as it were to adorn their grave, we see how strongly inclined the world is not only to indulge but to promote its faults. It was their duty to employ every method for allaying grief; but as if they had not sinned enough in disorderly lamentation, they are eager to heighten it by fresh excitements. The Gentiles even thought that this was a way of soothing departed spirits; and hence we see how many corruptions were at that time spread throughout Judea. (529) <\/p>\n (529) “ Dont nous pouvons recueillir comment le pays de Judee estoit lots reinply de beaucoup de corruptions, et diverses sortes d’abus;” — “whence we may infer how much the country of Judea was then filled with many corruptions, and various sorts of abuses.” <\/p>\n (52) All wept, and bewailed her.<\/strong>Better, all were weeping and bewailing her. 52<\/strong>. <\/strong> Not dead, but sleepeth<\/em> It was hardly to be expected that such a commentator as Olshausen would quote this language in proof that this maiden was only in a state of suspended animation. What is more common in all languages and habits of human thought than the likening of death to sleep? If our Lord was really in this language endeavouring to state the literal fact, we have no doubt he would have had better success, and would have said outright, she is not dead, but is in a swoon, epilepsy, or a trance. <\/em> Literally and physically an epilepsy is no more sleep <\/em> than it is death. <\/em> The disciples could have understood him no otherwise than saying, To you this is indeed death without hope of resurrection; but with me, in power and in purpose, it is but a sleep, <\/em> from which she is now to be awakened.<\/p>\n ‘And all were weeping, and bewailing her. But he said, “Do not weep, for she is not dead, but sleeps.” ’<\/p>\n Meanwhile the professional mourners were going about their business, and all the relatives were joining in. It was in fact polite to make grief public and noisy. It was seen as expressing their love and concern for those who remained and for the one who died. But Jesus turned to them and said, “Do not weep, for she is not dead, but sleeps.” Compare here Joh 11:11-14<\/span>. But had she really only been asleep He would not have excluded all but the three chosen disciples. His point here was rather that when He was present that was all death was, a sleep. Death is often spoken of in the New Testament as sleep for this reason. For those who die in Christ do not die, they only sleep (1Th 4:13-14<\/span>).<\/p>\n wept, and bewailed = were weeping and wailing. Both Imperf. Tense. sleepeth. Greek. katheudo. App-171. <\/p>\n all: Gen 23:2, Gen 27:34, Gen 27:35, 2Sa 18:33, Jer 9:17-21, Exo 24:17, Zec 12:10 <\/p>\n she: Mar 5:38, Mar 5:39, Joh 11:4, Joh 11:11-13 <\/p>\n Reciprocal: 2Ki 4:32 – the child Luk 7:12 – and much Luk 7:13 – Weep not 1Th 4:13 – which are Rev 5:5 – Weep<\/p>\n The following scene, Luk 8:52-53, took place at the entrance of the sick chamber. The , all, are the servants, neighbours, relations, and professional mourners (, Matthew) assembled in the vestibule, who also wanted to make their way into the chamber. Olshausen, Neander, and others infer from Jesus’ words, that the child was simply in a lethargy; but this explanation is incompatible with the expression , knowing well, Luk 8:53. If this had been the idea of the writer, he would have employed the word , believing that…On the rest of the verse, see Luk 7:14. By the words, She is not dead, but sleepeth, Jesus means that, in the order of things over which He presides, death is death no longer, but assumes the character of a temporary slumber (Joh 11:11, explained by Luk 8:14). Baur maintains that Luke means, Luk 8:53, that the apostles also joined in the laugh against Jesus, and that it is with this in view that the evangelist has chosen the general term all (Luk 8:52; Evang. p. 458). In this case it would be necessary to include amongst the the father and mother!!<\/p>\n The words, having put them all out, in the T. R., are a gloss derived from Mark and Matthew. It has arisen in this way: Mark expressly mentions two separate dismissals, one of the crowd and nine apostles at the entrance of the house, and another of the people belonging to the house not admitted into the chamber of the dead (Luk 8:40). As in Luke the word enter (Luk 8:51) had been wrongly referred to the first of these acts, it was thought necessary to mention here the second, at first in the margin, and afterwards in the text, in accordance with the parallel passages.<\/p>\n The command to give the child something to eat (Luk 8:55) is related by Luke alone. It shows the perfect calmness of the Lord when performing the most wonderful work. He acts like a physician who has just felt the pulse of his patient, and gives instructions respecting his diet for the day.<\/p>\n Mark, who is fond of local colouring, has preserved the Aramaean form of the words of Jesus, also the graphic detail, immediately the child began to walk about. In these features of the narrative we recognise the account of an eye-witness, in whose ear the voice of Jesus still sounds, and who still sees the child that had been brought to life again moving about. Matthew omits all details. The fact itself simply is all that has any bearing on the Messianic demonstration, which is his object. Thus each follows his own path while presenting the common substratum of fact as tradition had preserved it. On the prohibition of Jesus, Luk 8:56, see on Luk 5:14 and Luk 8:39. <\/p>\n According to Volkmar, the woman with an issue would be only the personification of the believing Jews, in whom their rabbis (the physicians of Luk 8:43) had been unable to effect a moral cure, but whom Jesus will save after having healed the heathen (the return from Gadara); and the daughter of Jairus represents the dead Judaism of the synagogue, which the gospel alone can restore to life. Keim acknowledges the insufficiency of symbolism to explain such narratives. He admits the cure of the woman as a fact, but maintains that she herself, by her faith, was the sole contributor towards it. In the resurrection of the daughter of Jairus, he sees either a myth, modelled after the type of the resurrection of the Shunammite widow’s son by Elisha (a return to Strauss), or a natural awaking from a lethargy (a return to Paulus). But is not the local colouring quite as decided in this narrative as in that of the possessed of Gadara, of which Keim on this ground maintains the historical truth? And as to an awakening from a lethargy, what has he to reply to Zeller? (See p. 342, note.) <\/p>\n 8:52 And all wept, and {o} bewailed her: but he said, Weep not; she is not dead, but sleepeth.<\/p>\n (o) The word signifies to beat and strike, and is used in the mournings and lamentations that are at burials, at which times men used this type of behaviour.<\/p>\n And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. 52. bewailed her ] The word means that they were beating their breasts for her (Nah 2:7). St Mark gives a graphic picture of the tumult, and loud cries, and wailings ( alalai, the Egyptian wilweleh). Even the … Continue reading “Exegetical and Hermeneutical Commentary of Luke 8:52”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25281","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25281","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25281"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25281\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25281"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25281"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25281"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"