King James Version

What Does Luke 8:49 Mean?

Luke 8:49 in the King James Version says “While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; troub...” — study this verse from Luke chapter 8 with commentary, cross-references, and original Greek word analysis.

“While 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.”

Luke 8:49 · KJV

Context

47

And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately.

48

And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.

49

While 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.

50

But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.

51

And 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.

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Commentary

KJV Study Commentary
While 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. The phrase "While he yet spake" (eti autou lalountos, ἔτι αὐτοῦ λαλοῦντος) marks the devastating timing—during Jesus' conversation with the hemorrhaging woman, Jairus' worst fear materialized. The delay Jairus patiently endured while Jesus ministered to another resulted in his daughter's death. From human perspective, Jesus' pause cost a life. The verb "cometh" (erchetai, ἔρχεται, present tense) creates dramatic immediacy—as Jesus speaks, the messenger arrives.

The message "Thy daughter is dead" (Tethnēken hē thygatēr sou, Τέθνηκεν ἡ θυγάτηρ σου) employs the perfect tense tethnēken (τέθνηκεν, "has died and remains dead"), indicating death as accomplished, irreversible fact. The messenger's counsel "trouble not the Master" (mēketi skylle ton didaskalon, μηκέτι σκύλλε τὸν διδάσκαλον) reflects conventional wisdom—death ends all hope; further imposing on Jesus is pointless. The verb skyllō (σκύλλω, "trouble, annoy, bother") suggests the messenger saw continuing the request as inappropriate, perhaps presumptuous.

This verse presents the ultimate test of faith. Jairus came believing Jesus could heal his dying daughter. But death changed everything—or did it? The messenger's resignation to death's finality reflects natural human limitation. But Jesus' response (v. 50) will challenge this resignation, demanding faith that trusts Christ's power beyond death itself. The darkest moment becomes the stage for the greatest display of divine power—resurrection demonstrating Jesus' authority over death, the ultimate enemy.

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Historical & Cultural Context

In Jewish culture, death was met with immediate mourning rituals. Professional mourners were hired, loud wailing began, and burial occurred within hours due to climate. The messenger's arrival signaled these rituals had commenced. His counsel to "trouble not the Master" reflected the universal assumption that death ended all possibility of help. Even those who believed Jesus could heal the sick didn't imagine He could raise the dead—that power belonged to God alone in rare, prophetic instances (1 Kings 17, 2 Kings 4).

Jairus faced crushing disappointment and loss. He had humbled himself publicly, risked his position, pleaded desperately, and waited patiently while Jesus addressed another need. Now his daughter was dead—apparently because Jesus delayed. The temptation to blame Jesus, resent the hemorrhaging woman who detained Him, or despair in bitterness would be overwhelming. Yet Jesus' coming command (v. 50) would require Jairus to trust beyond what seemed possible.

This narrative structure—hope, delay, apparent disaster, then miraculous intervention—appears repeatedly in Scripture (Abraham and Isaac, Israel at the Red Sea, Lazarus' death). God often allows situations to deteriorate beyond human help to demonstrate that His power transcends all limitation. When human possibilities exhaust, divine possibilities begin.

Reflection Questions

  1. How does the timing of the daughter's death during Jesus' ministry to the woman test Jairus' faith and trust in Jesus' priorities?
  2. What does the messenger's resignation ('trouble not the Master') reveal about human limitation in imagining God's power beyond death?
  3. How should believers respond when God's delays appear to result in disaster and all hope seems lost?

Original Language Analysis

Greek · 19 words
Ἔτι1 of 19

“yet”

G2089

"yet," still (of time or degree)

αὐτῷ2 of 19

“While he”

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

λαλοῦντος3 of 19

“spake”

G2980

to talk, i.e., utter words

ἔρχεταί4 of 19

“there cometh”

G2064

to come or go (in a great variety of applications, literally and figuratively)

τις5 of 19

“one”

G5100

some or any person or object

παρὰ6 of 19

“from”

G3844

properly, near; i.e., (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subj

τοῦ7 of 19
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἀρχισυναγώγου8 of 19

“the ruler of the synagogue's”

G752

director of the synagogue services

λέγων9 of 19

“house saying”

G3004

properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an

αὐτῷ10 of 19

“While he”

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

ὅτι11 of 19
G3754

demonstrative, that (sometimes redundant); causative, because

Τέθνηκεν12 of 19

“is dead”

G2348

to die (literally or figuratively)

ἡ13 of 19
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

θυγάτηρ14 of 19

“daughter”

G2364

a female child, or (by hebraism) descendant (or inhabitant)

σου·15 of 19

“Thy”

G4675

of thee, thy

μὴ16 of 19

“not”

G3361

(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether

σκύλλε17 of 19

“trouble”

G4660

to flay, i.e., (figuratively) to harass

τὸν18 of 19
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

διδάσκαλον19 of 19

“the Master”

G1320

an instructor (genitive case or specially)

Study Guide

Historical Context

This verse is found in the book of Luke. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Luke 8:49 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Luke 8:49 from Treasury of Scripture Knowledge

Mark 5:35-43Luke 7:6Isaiah 7:12Luke 8:41-43Matthew 9:23-26Luke 11:7

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