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Luke 8:53

Luke 8:53 in Multiple Translations

And they laughed at Him, knowing that she was dead.

And they laughed him to scorn, knowing that she was dead.

And they laughed him to scorn, knowing that she was dead.

And they were laughing at him, being certain that she was dead.

They laughed at him, because they knew that she was dead.

And they laught him to scorne, knowing that she was dead.

and they were deriding him, knowing that she did die;

They were ridiculing him, knowing that she was dead.

And they derided him, knowing that she was dead.

And they laughed him to scorn, knowing that she was dead.

The people laughed at him, because they knew that the girl was dead.

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Berean Amplified Bible — Luke 8:53

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Luke 8:53 Interlinear (Deep Study)

BIB
GRK και κατεγελων αυτου ειδοτες οτι απεθανεν
και kai G2532 and Conj
κατεγελων katagelaō G2606 to mock Verb-IAI-3P
αυτου autos G846 it/s/he Pron-GSM
ειδοτες eidō G1492 to perceive: see Verb-RAP-NPM
οτι hoti G3754 that/since: that Conj
απεθανεν apothnēskō G599 to die Verb-2AAI-3S
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Greek Word Reference — Luke 8:53

και kai G2532 "and" Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
κατεγελων katagelaō G2606 "to mock" Verb-IAI-3P
To mock means to laugh at or scorn someone, like the people who ridiculed Jesus in Matthew 9:24. It involves treating someone with contempt or disdain, as seen in Mark 5:40 and Luke 8:53. This word describes a strong sense of ridicule.
Definition: κατα-γελάω, -ῶ [in LXX chiefly for שָׂחַק, Job.5:22, Pro.29:9, al. ;] to deride, laugh scornfully at: with genitive of person(s), Mat.9:24, Mrk.5:40, Luk.8:53.† (AS)
Usage: Occurs in 3 NT verses. KJV: laugh to scorn See also: Luke 8:53; Mark 5:40; Matthew 9:24.
αυτου autos G846 "it/s/he" Pron-GSM
This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.
Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)
Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.
ειδοτες eidō G1492 "to perceive: see" Verb-RAP-NPM
This verb means to see or perceive, used in the Bible to describe spiritual awareness or insight. In Matthew 25:13 and John 10:4, it refers to recognizing God's presence or will. The verb is often used to encourage believers to seek spiritual understanding and discernment.
Definition: οἶδα, (from same root as εἶδον, which see), [in LXX chiefly for ידע ;] pf. with present meaning (plpf. as impf.; on irregular tense-forms, see App.), to have seen or perceived, hence, to know, have knowledge of: with accusative of thing(s), Mat.25:13, Mrk.10:19, Jhn.10:4, Rom.7:7, al.; with accusative of person(s), Mat.26:72, Jhn.1:31, Act.3:16, al.; τ. θεόν, 1Th.4:5, Tit.1:16, al.; with accusative and inf., Luk.4:41, al.; before ὅτι, Mat.9:6, Luk.20:21, Jhn.3:2, Rom.2:2 11:2, al.; before quaest. indir., Mat.26:70, Jhn.9:21, Eph.1:18, al.; with inf., to know how (cl.), Mat.7:11, Luk.11:13, Php.4:12, 1Th.4:4, al.; in unique sense of respect, appreciate: 1Th.5:12 (but see also ICC on 1Th.4:4). SYN.: see: γινώσκω. (AS)
Usage: Occurs in 295 NT verses. KJV: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot See also: 1 Corinthians 1:16; Acts 26:27; 1 Peter 1:8.
οτι hoti G3754 "that/since: that" Conj
This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.
Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)
Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.
απεθανεν apothnēskō G599 "to die" Verb-2AAI-3S
To stop living, or pass away, as seen in John 6:50 and Romans 8:13. It can be a natural death or a spiritual one.
Definition: ἀπο-θνῄσκω, [in LXX chiefly for מוּת ;] to die: of natural death, Mrk.5:35, al.; of violent death (pass. of ἀποκτείνω), esp. of Christ, Mat.26:35, Jhn.12:33, Heb.10:28, al.; of spiritual death, Jhn.6:50, Rom.8:13, al.; with dative ref., Rom.6:2, 10 14:7, 8, Gal.2:19; accusative, ὅ, Rom.6:10; before ἐν, Mat.8:32, Jhn.8:21, 24 1Co.15:22, Heb.11:37, Rev.14:13; before ὑπέρ, περί, Jhn.11:50, 51 18:14, Rom.5:6-8 14:15, 1Co.15:3, 2Co.5:15, 1Th.5:10, 1Pe.3:18; ἀπό, Col.2:20; ἐκ, Rev.8:11; figuratively, 1Co.15:31 (cf. συν-αποθνήσκω, and V. Milligan, NTD, 258f.; DCG, i, 791b; Cremer, 286; MM, see word; on the perfective force of this verb, M, Pr., 112, 114; and on the distinction bet. present and aor., ib. 113 f.). (AS)
Usage: Occurs in 99 NT verses. KJV: be dead, death, die, lie a-dying, be slain (X with) See also: 1 Corinthians 8:11; Jude 1:12; Hebrews 7:8.

Study Notes — Luke 8:53

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Cross References

ReferenceText (BSB)
1 Luke 16:14 The Pharisees, who were lovers of money, heard all of this and were scoffing at Jesus.
2 Isaiah 53:3 He was despised and rejected by men, a man of sorrows, acquainted with grief. Like one from whom men hide their faces, He was despised, and we esteemed Him not.
3 John 11:39 “Take away the stone,” Jesus said. “Lord, by now he stinks,” said Martha, the sister of the dead man. “It has already been four days.”
4 Job 17:2 Surely mockers surround me, and my eyes must gaze at their rebellion.
5 Psalms 22:7 All who see me mock me; they sneer and shake their heads:
6 Job 12:4 I am a laughingstock to my friends, though I called on God, and He answered. The righteous and upright man is a laughingstock.
7 John 19:33–35 But when they came to Jesus and saw that He was already dead, they did not break His legs. Instead, one of the soldiers pierced His side with a spear, and immediately blood and water flowed out. The one who saw it has testified to this, and his testimony is true. He knows that he is telling the truth, so that you also may believe.
8 Mark 15:44–45 Pilate was surprised to hear that Jesus was already dead, so he summoned the centurion to ask if this was so. When Pilate had confirmed it with the centurion, he granted the body to Joseph.

Luke 8:53 Summary

This verse shows that the people did not believe Jesus when He said the girl was not dead but asleep, because they knew she had physically died. But Jesus was not limited by their unbelief, and He went on to raise the girl from the dead, demonstrating His power and authority over death (as seen in Romans 4:17). This verse teaches us that God's power is not limited by what we can see or understand, and that He can bring life out of death, just like He did in this story and also in the story of Lazarus in John 11:1-44. By trusting in Jesus' power and authority, we can have hope and confidence in the face of difficult circumstances, just like Jesus showed in this verse.

Frequently Asked Questions

Why did the people laugh at Jesus when He said the girl was not dead but asleep?

The people laughed at Jesus because they knew the girl was dead, and they did not understand the spiritual context of Jesus' words, as seen in Luke 8:53, similar to the mocking of Jesus by the Roman soldiers in Matthew 27:29-31.

What did Jesus mean by saying the girl was 'asleep'?

When Jesus said the girl was 'asleep', He was referring to her physical death as a temporary state, much like sleep, from which she would awaken, as seen in John 11:11-14 where Jesus also referred to Lazarus' death as sleep.

How did the people's laughter affect Jesus?

The people's laughter did not seem to affect Jesus' actions or confidence, as He went on to raise the girl from the dead, demonstrating His power and authority over death, as seen in Luke 8:54-55 and also in Romans 4:17 where God gives life to the dead.

What can we learn from the people's reaction to Jesus' statement?

We can learn that unbelief and skepticism can lead to mockery and ridicule, but Jesus' power and authority are not limited by human unbelief, as seen in Mark 6:6 and Matthew 13:58 where Jesus was also met with unbelief.

Reflection Questions

  1. What are some areas in my life where I am struggling to trust God's power and authority, and how can I apply Jesus' words to those situations?
  2. How can I balance my understanding of the physical world with my faith in God's supernatural power, as seen in this verse?
  3. What would it look like for me to have the kind of faith that Jesus demonstrated in this verse, and how can I cultivate that kind of faith in my own life?
  4. How can I respond to situations where others are mocking or ridiculing my faith, and what can I learn from Jesus' example in this verse?

Gill's Exposition on Luke 8:53

And they laughed him to scorn,.... The servants, neighbours, and relations, the pipers, and mourning women: these, from weeping for the dead, fell to laughing at Christ, having him and his words in

Jamieson-Fausset-Brown on Luke 8:53

And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. For the exposition, see the notes at Mark 5:21-43.

Matthew Poole's Commentary on Luke 8:53

See Poole on ""

Ellicott's Commentary on Luke 8:53

(41-56) And, behold, there came a man named Jairus.—See Notes on Matthew 9:18-26, and Mark 5:21-43. St. Luke’s narrative agrees with St. Mark’s more closely than with St. Matthew’s.

Cambridge Bible on Luke 8:53

53. laughed him to scorn] Literally, “were utterly deriding Him” ‘To laugh to scorn’ is used by Shakespeare, e.g.“Our castle’s strengthWill laugh a siege to scorn.”Macbeth, v. 5.

Whedon's Commentary on Luke 8:53

53. They laughed him to scorn—It was the crowd of “minstrels and people making a great noise,” and whom Jesus put forth from the room, who laughed; suddenly changing their hired hypocritical mourning to scorn.

Sermons on Luke 8:53

SermonDescription
Charles Stanley A Cry From Torment by Charles Stanley In this sermon, Jesus is addressing the Pharisees who were lovers of money and were scoffing at Him. He tells a story, possibly a parable, about a rich man and a beggar named Lazar
Gary Kopfstein A Prayer From Hell by Gary Kopfstein In this sermon, the preacher focuses on the story of a rich man and a beggar named Lazarus, as told by Jesus in the Bible. The rich man lived a life of luxury while Lazarus was poo
Sandeep Poonen What's Worse Than Having an Evil Spirit? by Sandeep Poonen This sermon delves into the dangers of being spiritually empty and clean, likening it to a house swept but left empty, making it vulnerable to worse spiritual influences. It emphas
Leonard Ravenhill Choosing Rather to Suffer by Leonard Ravenhill In this sermon, the speaker emphasizes the importance of dedication and sacrifice in our pursuit of righteousness. He uses examples of athletes who train for hours every day to ach
Art Katz Dvd 03 - Israel, the Suffering Servant by Art Katz This sermon delves deep into the significance of Jesus' crucifixion, highlighting the parallel between the suffering of Jesus and the future suffering of the Jewish people. It emph
Alan Redpath The Cross in God's Heart by Alan Redpath In this sermon, the speaker addresses the weariness and heartache that is prevalent in the world today. He emphasizes that God sent His Son to speak a word of comfort and encourage
Jacob Prasch The Forbidden Chapter Isa 52-53 by Jacob Prasch In this sermon, the speaker addresses the omission of Isaiah 52 and 53, which is often referred to as the "Forbidden Chapter," from synagogue liturgy. The speaker reads from Isaiah

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