Luke 8:49-56 · Bible study
Luke 8:49-56 Commentary: Raising Jairus' Daughter
Greek · 9 what the commentators say
Meaning in one sentence
When the worst happens, Jesus says 'Don't be afraid, only believe.' This study explores the raising of Jairus' daughter and Jesus' power over death.
Research Summary
- Meaning: Jesus raises a dead girl, showing his power over death and calling for faith in crisis.
- Key words: τέθνηκεν (has died, perfect), πίστευσον (believe, aorist imperative), σωθήσεται (will be saved/healed), καθεύδει (sleeps), παῖς (child), ἐγείρω (arise).
- Main debate: Whether “sleep” is a literal description or a euphemism for death (consensus: euphemism; Wesley clarifies the soul is not finally separated).
- Theological theme: Jesus as Lord of life and death; faith as the required response to his power.
- Best use: Encouraging believers facing hopeless situations; grounding hope in Christ’s resurrection power.
Translation Comparison
BSB Berean Standard Bible 2020
49While He was still speaking, someone arrived from the house of the synagogue leader. “Your daughter is dead,” he told Jairus. “Do not bother the Teacher anymore.”
50But Jesus overheard them and said to Jairus, “Do not be afraid; just believe, and she will be healed.”
51When He entered the house, He did not allow anyone to go in with Him except Peter, John, James, and the child’s father and mother.
52Meanwhile, everyone was weeping and mourning for her. But Jesus said, “Stop weeping; she is not dead but asleep.”
53And they laughed at Him, knowing that she was dead.
54But Jesus took her by the hand and called out, “Child, get up!”
55Her spirit returned, and at once she got up. And He directed that she be given something to eat.
56Her parents were astounded, but Jesus ordered them not to tell anyone what had happened.
WEB World English Bible 2000
49While he still spoke, one from the ruler of the synagogue’s house came, saying to him, “Your daughter is dead. Don’t trouble the Teacher.”
50But Jesus hearing it, answered him, “Don’t be afraid. Only believe, and she will be healed.”
51When he came to the house, he didn’t allow anyone to enter in, except Peter, John, James, the father of the child, and her mother.
52All were weeping and mourning her, but he said, “Don’t weep. She isn’t dead, but sleeping.”
53They were ridiculing him, knowing that she was dead.
54But he put them all outside, and taking her by the hand, he called, saying, “Child, arise!”
55Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat.
56Her parents were amazed, but he commanded them to tell no one what had been done.
KJV King James Version 1769
49While 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.
50But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.
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.
52And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.
53And they laughed him to scorn, knowing that she was dead.
54And he put them all out, and took her by the hand, and called, saying, Maid, arise.
55And her spirit came again, and she arose straightway: and he commanded to give her meat.
56And her parents were astonished: but he charged them that they should tell no man what was done.
ASV American Standard Version 1901
49While he yet spake, there cometh one from the ruler of the synagogue’s house, saying, Thy daughter is dead; trouble not the Teacher.
50But Jesus hearing it, answered him, Fear not: only believe, and she shall be made whole.
51And when he came to the house, he suffered not any man to enter in with him, save Peter, and John, and James, and the father of the maiden and her mother.
52And all were weeping, and bewailing her: but he said, Weep not; for she is not dead, but sleepeth.
53And they laughed him to scorn, knowing that she was dead.
54But he, taking her by the hand, called, saying, Maiden, arise.
55And her spirit returned, and she rose up immediately: and he commanded that something be given her to eat.
56And her parents were amazed: but he charged them to tell no man what had been done.
YLT Young's Literal Translation 1898
49While he is yet speaking, there doth come a certain one from the chief of the synagogue's house , saying to him--`Thy daughter hath died, harass not the Teacher;'
50and Jesus having heard, answered him, saying, `Be not afraid, only believe, and she shall be saved.'
51And having come to the house, he suffered no one to go in, except Peter, and James, and John, and the father of the child, and the mother;
52and they were all weeping, and beating themselves for her, and he said, `Weep not, she did not die, but doth sleep;
53and they were deriding him, knowing that she did die;
54and he having put all forth without, and having taken hold of her hand, called, saying, `Child, arise;'
55and her spirit came back, and she arose presently, and he directed that there be given to her to eat;
56and her parents were amazed, but he charged them to say to no one what was come to pass.
Darby Darby Bible 1890
49While he was yet speaking, comes some one from the ruler of the synagogue, saying to him, Thy daughter is dead; do not trouble the teacher.
50But Jesus, hearing it, answered him saying, Fear not: only believe, and she shall be made well.
51And when he came to the house he suffered no one to go in but Peter and John and James and the father of the child and the mother.
52And all were weeping and lamenting her. But he said, Do not weep, for she has not died, but sleeps.
53And they derided him, knowing that she had died.
54But he, having turned them all out and taking hold of her hand, cried saying, Child, arise.
55And her spirit returned, and immediately she rose up; and he commanded [something] to eat to be given to her.
56And her parents were amazed; but he enjoined them to tell no one what had happened.
Douay-Rheims Douay-Rheims Bible 1899
49As he was yet speaking, there cometh one to the ruler of the synagogue, saying to him: Thy daughter is dead: trouble him not.
50And Jesus hearing this word, answered the father of the maid: Fear not. Believe only: and she shall be safe.
51And 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.
52And all wept and mourned for her. But he said: Weep not. The maid is not dead, but sleepeth.
53And they laughed him to scorn, knowing that she was dead.
54But he taking her by the hand, cried out, saying: Maid, arise.
55And her spirit returned: and she arose immediately. And he bid them give her to eat.
56And her parents were astonished, whom he charged to tell no man what was done.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 8:49
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this passage reveals Jesus’ absolute authority over death and the call to faith as the proper human response. Vincent notes that the messenger places “dead” (τέθνηκεν, perfect tense) first in the Greek word order for emphasis, the situation was final from a human perspective. Yet Jesus immediately reframes the crisis. His command “Don’t be afraid. Only believe” (μὴ φοβοῦ, μόνον πίστευσον) uses an aorist imperative for believe, calling for a decisive act of trust (Gill, Calvin, Wesley). When Jesus says the girl is “not dead, but sleeping,” Wesley explains that her soul “is not separated finally from the body; and this short separation is rather to be called sleep than death.” The mourners’ scorn (κατεγέλων, “were utterly deriding” per Cambridge Bible) confirms they knew she was dead, which makes the resurrection all the more dramatic. Jesus takes her hand, calls “Child, arise!” (ἡ παῖς, ἔγειρε), and her spirit returns. The command to give her food (Clarke) shows that miraculous power does not bypass ordinary means: “Nature is God’s great instrument, and he delights to work by it.” The parents are amazed (ἐξέστησαν, literally “stood outside themselves”), and Jesus charges them to tell no one, a pattern also found in Mark.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jesus raised a physically dead girl to life, demonstrating his authority over death and requiring faith from those present.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Jesus' statement 'she is not dead but sleeping' | All agree the girl was actually dead (the mourners knew it, and her spirit returned). | Some traditions emphasize the temporary separation of soul and body (Gill, Wesley), while others focus on the metaphor of death as sleep in light of the future resurrection. |
| The command to tell no one | The command is historical and deliberate. | Some interpret it as part of Mark's 'messianic secret' to prevent premature notoriety; others see it as a practical measure to avoid crowds hindering Jesus' teaching mission. |
| The role of Peter, James, and John | These three are singled out as special witnesses. | Some see it as preparation for their leadership roles (they witness the Transfiguration and Gethsemane); others argue it was simply to limit the number of witnesses to a miracle that could easily be sensationalized. |
| The delay caused by the woman with the hemorrhage | The interruption tested Jairus' faith and built dramatic tension. | Some see sovereign timing (the delay was necessary for the girl to die so the miracle would be greater); others see it as a test of perseverance in prayer. |
| Faith and fear in Jairus | Jairus needed to trust Jesus despite the bad news. | Some traditions stress Jairus' weakness (he was afraid), while others emphasize his continued faith (he remained with Jesus instead of running home). |
Historical & Cultural Context
Jairus, a ruler of the synagogue (ἀρχισυνάγωγος), held a prominent religious position in Capernaum. His public desperation, falling at Jesus’ feet (Luke 8:41), takes courage, given that many synagogue leaders were openly hostile to Jesus. His twelve-year-old daughter lay dying when Jesus agreed to come, but en route a woman with a twelve-year hemorrhage delayed them (Luke 8:43, 48). That interruption tested Jairus’ faith while the clock ticked.
First-century Jewish mourning customs included hired flute players and professional female mourners who beat their breasts (κόπτω, the verb Luke uses in v.52). Cambridge Bible notes that even the poorest were required to provide two flute players for a funeral. The house would have been filled with loud wailing. Jesus’ action in clearing the room (ἐκβαλὼν, a strong expulsion) was a dramatic assertion of authority over the situation. The mourners’ laughter (καταγελάω) was scornful derision, not mere disbelief; they “knew that she was dead.”
Jesus limits witnesses to Peter, James, and John, the same three present at the Transfiguration and Gethsemane (Mark 9:2; 14:33). They become eyewitnesses of his power over death, preparing them for future leadership. After the resurrection, Jesus sends the girl back to ordinary life: she must eat. Clarke observes, “Though she was raised to life by a miracle, she was not to be preserved by a miracle.” The command to tell no one (parallel to Mark 5:43) likely aimed to control the spread of news until after Jesus’ own resurrection, avoiding premature messianic expectations that might distract from his deeper mission.
Textual Notes
The phrase “he put them all out” in verse 54 is omitted in several early manuscripts (א, B, D, L, X). Cambridge Bible notes it is “probably interpolated here, from the other Synoptists.” Luke’s original text may have lacked this clause, but the action is consistent with Matthew 9:25 and Mark 5:40, and later copyists harmonized the accounts. No other significant textual variants affect the meaning of this passage.
Reception History
Early church fathers used this passage to demonstrate Jesus’ divinity over death; Irenaeus and Augustine saw it as a foreshadowing of the general resurrection, with the command to eat affirming the reality of the restored body. Medieval readings focused on the literal miracle and Jesus’ compassion. Reformation commentators (Calvin, Geneva Bible) stressed the call to faith and the contrast between human mourning and divine power. Modern interpreters explore the social world of professional mourners and the literary structure of the passage. Across traditions, this story has been read at funerals as a source of comfort and hope, pointing beyond the present grief to Christ’s victory.
Preaching This Verse
Three-point outline
- The crisis that tests faith, The messenger’s report declares death final (“trouble not the Teacher”). The delay from the woman’s healing (vv.43, 48) had already stretched Jairus’ hope. Human reason says the case is closed.
- The call to believe against the evidence, Jesus speaks directly to Jairus: “Don’t be afraid. Only believe.” He redefines death as sleep, drawing scorn from the mourners. Faith is asked not when it is easy, but when it seems foolish.
- The power that conquers death, With a touch of the hand and a single command (“Child, arise!”), the girl’s spirit returns. Jesus restores her to normal life (food, parents) and then issues a silence command. The miracle points beyond itself to his own coming resurrection.
Five-point outline
- Bad news arrives (v.49): The messenger shuts the door on hope.
- Jesus counters fear with faith (v.50): “Only believe” is an aorist command, decide now.
- Jesus selects witnesses (v.51): Peter, James, John, three who will see more.
- Jesus clears the room of unbelief (vv.52, 54): He dismisses the mourners and speaks life over the corpse.
- Jesus proves the resurrection is real (vv.55, 56): The girl eats. The parents are stunned. The news is contained.
Illustration hooks
- A doctor telling a family “there’s nothing more we can do”, then watching a specialist walk in who says otherwise.
- Waiting in a hospital emergency room while the minutes crawl by and the situation worsens, the exact time when relatives feel most helpless.
- The contrast between public, scripted grief (mourners performing a role) and the private, raw joy of a miracle no one expected.
Questions your congregation is asking
- “If God really cares, why did my situation have to get worse before he acted?”
- “Why does Jesus tell the parents to keep silent? Should we hide our blessings?”
- “Does this story mean I should never grieve when a loved one dies?”
Leading a Discussion
This passage sits at the end of a chapter full of demonstrations of Jesus’ authority, over demons, disease, nature, and now death. The sandwich structure (Jairus’ request interrupted by the woman with the hemorrhage) forces readers to hold two realities together: God’s timing doesn’t always match ours, and faith is tested by delay. As you discuss this passage, notice how Jesus reframes the situation at every turn.
Discussion questions
- Observation: What does the messenger expect Jesus to do after hearing the girl is dead? What phrase in v.49 reveals that assumption?
- Observation: Look at the Greek word order in v.49 (Vincent): “Dead is thy daughter.” How does that emphasis affect the urgency of the scene?
- Interpretation: Why does Jesus call the girl’s death “sleep” when he knows she is dead? What does that word choice say about his perspective on death?
- Interpretation: The mourners “laughed him to scorn” (v.53). What does their response teach about the risk of trusting human knowledge over Jesus’ authority?
- Interpretation: Why does Jesus limit the witnesses to Peter, James, John, and the parents? What does this selective admission suggest about how he manages revelation?
- Application: When have you received news that felt final (a diagnosis, a broken relationship, a disappointment) only to find Jesus still had something to say? How did “only believe” become real for you?
- Application: The parents are told to tell no one. How do we balance sharing what God has done with protecting the sacredness of his work? When is silence wiser than speech?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 7:12 | But Ahaz said, “I won’t ask. I won’t tempt Yahweh.” |
| Matthew 9:23 | When Jesus came into the ruler’s house and saw the flute players and the crowd in noisy disorder, |
| Matthew 9:26 | The report of this went out into all that land. |
| Mark 5:35 | While he was still speaking, people came from the synagogue ruler’s house, saying, “Your daughter is dead. Why bother the Teacher any more?” |
| Mark 5:43 | He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. |
| Luke 7:6 | Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, “Lord, don’t trouble yourself, for I am not worthy for you to come under my roof. |
| Luke 8:41 | Behold, a man named Jairus came. He was a ruler of the synagogue. He fell down at Jesus’ feet and begged him to come into his house, |
| Luke 8:43 | A woman who had a flow of blood for twelve years, who had spent all her living on physicians and could not be healed by any, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that after raising the girl, Jesus immediately orders normal food, showing that miracles do not replace ordinary means. God provides both life and salvation as gifts, but requires human cooperation: we must eat to be nourished, and we must repent and believe for ourselves under His grace.
Calvin's Commentaries Reformed 1564
Calvin criticizes the elaborate mourning rituals, like hiring flute players to intensify grief, as proof that the world not only indulges its faults but actively spreads them. He sees these practices as corruptions imported from Gentile superstition, where people thought such displays soothed the dead.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator argues that Jesus' words "she is not dead, but sleepeth" must not be taken literally, because that would contradict the whole narrative. Jesus' real object was to silence the idle uproar of the hired mourners, whose simulated grief He could not sympathize with.
Lange's Commentary Reformed 1857
Lange contrasts the two petitioners to show that faith can look different from the outside. Jairus, outwardly bold and confident, hides hidden anxiety, while the woman, timid and hidden, possesses a stronger, secret faith. Both are genuine, but one appears more than he is, the other more than she seems.
Vincent's Word Studies Evangelical 1887
Vincent notes that the Greek order places "dead" first for emphasis: "Dead is thy daughter." He draws attention to the imperfect tense of "wept and bewailed" (were weeping and bewailing) and observes that Luke uses "maid" (he pais) rather than the less formal "damsel" found in Matthew and Mark.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the separation of soul from body at death is only temporary, not final. Because the soul will be reunited with the body, this brief separation is better called sleep than death.