Luke 5:15

5:15 But the news about him spread even more, ¹  and large crowds were gathering together to hear him ²  and to be healed of their illnesses.

Luke 7:7

7:7 That is why ³  I did not presume ⁴  to come to you. Instead, say the word, and my servant must be healed. ⁵ 

Luke 8:2

8:2 and also some women ⁶  who had been healed of evil spirits and disabilities: ⁷  Mary ⁸  (called Magdalene), from whom seven demons had gone out,

Luke 8:43

8:43 Now ⁹  a woman was there who had been suffering from a hemorrhage ¹⁰  for twelve years ¹¹  but could not be healed by anyone.

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¹ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

² tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

³ tn Or “roof; therefore.”

⁴ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

⁵ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

⁶ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

⁷ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

⁸ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁰ tn Grk “a flow of blood.”

¹¹ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.