Luke 8:56

Greek (Tischendorf 8th ed.)

English Translation

Her parents were amazed, but he charged them to tell no one what had been done.

World English Bible · Public Domain

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ἐξέστησαν

exístēmi

G1839

“to displace”

Verb, Aorist, Active, Indicative, 3rd person, Plural

Appears 17× in the Greek New Testament
First appears at Matthew 12:23

Full Thayer's Definition

Origin: from G1537 and G2476

TDNT: 09:39,2

1. to throw out of position, displace a. to amaze, to astonish, throw into wonderment b. to be amazed, astounded c. to be out of one's mind, besides one's self, insane

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

13: words
10: distinct lemmas
Gospels: section

Notable vocabulary

The rarest word here is ἐξέστησαν to displace G1839 — appearing just 17 times in the whole Greek New Testament.

Shared distinctive vocabulary

ἐξέστησαν to displace G1839 occurs in 17 verses of the Greek New Testament. Also found in:

Repetition

Words recur within this verse:

οἱ the G3588 ×3
αὐτῆς he G846 ×2

Cross-references

Topical passages linked to Luke 8:56 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Matthew 8:4 Jesus said to him, "See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them."
Matthew 9:30 Their eyes were opened. Jesus strictly charged them, saying, "See that no one knows about this."
Luke 5:14 He charged him to tell no one, "But go your way, and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them."
Mark 5:42–43 Immediately the girl rose up, and walked, for she was twelve years old. They were amazed with great amazement.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Commentary

Notes on Luke 8:56 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Tyndale Open Study Notes

Tyndale Open Resources

8:56 not tell anyone: See “The Secret of the Messiah” Theme Note.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

56. that they should tell no man] See on Luk_5:14. And as usual the injunction was probably unheeded. Mat_9:26.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Whedon's Commentary on the Bible

Daniel D. Whedon

56. Tell no man—No man beyond the circle of those who of course would know that the once dead maiden still lived. They were to tell it to nobody but those who essentially already knew it; thereby giving it no unsafe notoriety. See note on Mat_8:4.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Pulpit Commentary

He charged them that they should tell no man what was done. The enthusiasm in Galilee just then needed no extra spur. The crowds which followed him were increasing. The excitement, the Master felt, was unreal and evanescent; he wished rather to calm it than to increase it.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Cambridge Greek Testament for Schools and Colleges

56. μηδενὶ εἰπεῖν. See on Luk 5:14. And as usual the injunction was probably unheeded.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Alford’s Greek Testament

Henry Alford

56.] The injunction, however, was not observed; for we read in Matt., ἐξῆλθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

International Critical Commentary

56. παρήγγειλεν αὐτοῖς μηδενὶ εἰπεῖν τὸ γεγονός. The command has been rejected as an unintelligible addition to the narrative. No such command was given at Nain or at Bethany. The object of it cannot have been to keep the miracle a secret. Many were outside expecting the funeral, and they would have to be told why no funeral was to take place. It can hardly have been Christ’s intention in this way to prevent the multitude from making a bad use of the miracle. This command to the parents would not have attained such an object It was given more probably for the parents’ sake, to keep them from letting the effect of this great blessing evaporate in vainglorious gossip. To thank God for it at home would be far more profitable than talking about it abroad.

§ Found in Luke alone.

A A. Cod. Alexandrinus, sæc. v. Once in the Patriarchal Library at Alexandria; sent by Cyril Lucar as a present to Charles 1. in 1628, and now in the British Museum. Complete.

L L. Cod. Regius Parisiensis, sæc. viii. National Library at Paris. Contains the whole Gospel.

M M. Cod. Campianus, sæc. ix. In the National Library at Paris. Contains the whole Gospel.

X X. Cod. Monacensis, sæc. ix. In the University Library at Munich. Contains 1:1-37, 2:19-3:38, 4:21-10:37, 11:1-18:43, 20:46-24:53.

Vulg. Vulgate.

Rhem. Rheims (or Douay).

Cov. Coverdale.

Jos. Josephus.

Wic. Wiclif.

Wetst. Wetstein.

WH. Westcott and Hort.

Trench, Trench, New Testament Synonyms.

Beng. Bengel.

Tyn. Tyndale.

1 The work as a whole, and the dissertation on thin question in particular, deserve special commendation.

D. B. Smith’s Dictionary of the Bible, 2nd edition.

om. omit.

אԠא Cod. Sinaiticus, sæc. iv. Brought by Tischendorf from the Convent of St. Catherine on Mt. Sinai; now at St. Petersburg. Contains the whole Gospel complete.

B B. Cod. Vaticanus, sæc. 4. In the Vatican Library certainly since 15331 (Batiffol, La Vaticane de Paul 3, etc., p. 86).

D D. Cod. Bezae, sæc. vi. Given by Beza to the University Library at Cambridge 1581. Greek and Latin. Contains the whole Gospel.

Latt. Latin.

Goth. Gothic.

C

C. Cod. Ephraemi Rescriptus, sæc. 5. In the National Library at Paris. Contains the following portions of the Gospel: 1:2-2:5, 2:42-3:21, 4:25-6:4, 6:37-7:16, or 17, 8:28-12:3, 19:42-20:27, 21:21-22:19, 23:25-24:7, 24:46-53.

These four MSS. are parts of what were once complete Bibles, and are designated by the same letter throughout the LXX and N.T.

G G. Cod. Harleianus, sæc. ix. In the British Museum. Contains considerable portions.

K K. Cod. Cyprius, sæc. ix. In the National Library at Paris. Contains the whole Gospel.

Syr Syriac.

Sin. Sinaitic.

R R. Cod. Nitriensis Rescriptus, sæc. 8. Brought from a convent in the Nitrian desert about 1847, and now in the British Museum. Contains 1:1-13, 1:69-2:4, 16-27, 4:38-5:5, 5:25-6:8, 18-36, 39, 6:49-7:22, 44, 46, 47, 8:5-15, 8:25-9:1, 12-43, 10:3-16, 11:5-27, 12:4-15, 40-52, 13:26-14:1, 14:12-15:1, 15:13-16:16, 17:21-18:10, 18:22-20:20, 20:33-47, 21:12-22:15, 42-56, 22:71-23:11, 38-51. By a second hand 15:19-21.

Harcl. Harclean.

Hier. Palestinian (Jerusalem).

Boh. Bohairic.

Arm. Armenian.

Aeth. Ethiopic.

1 See some valuable remarks by Sanday in the Contemp. Rev. Sept. 1892, p. 348. He inclines to the second explanation, but with reserve.

Burton. Burton, N.T. Moods and Tenses.

Wsctt. Westcott.

Win. Winer, Grammar of N.T. Greek (the page refers to Moulton’s edition).

1 That the man had ever seen a Roman legion, “at once one and many, cruet and inexorable and strong,” is perhaps not probable. But see Trench Miracles, p. 171, 8th ed. For other Latin words comp. 10:35, 11:33, 19:20.

F F. Cod. Boreeli, sæc. ix. In the Public Library at Utrecht. Contains considerable portions of the Gospel.

S S. Cod. Vaticanus, sæc. x. In the Vatican. The earliest dated MS. of the Greek Testament. Contains the whole Gospel.

Crem. Cremer, Lexicon of New Testament Greek.

Euthym. Euthymius Zigabenus.

Treg. Tregelles.

RV. Revised Version.

Edersh. Edersheim, Life and Times of Jesus the Messiah.

Clem. Alex. Clement of Alexandria.

Cod. Am. Codex Amiatimus.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Luke, in the Gospels, opens this verse with 13 words (10 distinct Greek lemmas). Its most distinctive word is exístēmi (“to displace”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

How does “to displace” (exístēmi) shape what this verse is saying?
Matthew 12:23 shares the word «to displace» with this verse. How do the two illuminate each other?
“the” occurs 3× in this one verse. What is the effect of the repetition?
These translations render this verse differently. What is at stake in choosing one wording over another?
Reading how Tyndale Open Study Notes and The Cambridge Bible for Schools and Colleges read this verse, where do the two commentators agree and where do they part?

Things to notice

These translations choose different wording for 11 words in this verse.
“the” occurs 3× in this single verse.
10 distinct Greek lemmas span 13 words in this verse.