Ewangelia Łukasza 8:2

Nowe Przymierze Zaremba

a także kilka kobiet, które wcześniej zostały uzdrowione ze złych duchów i z niedomagań. Wśród nich była Maria zwana Magdaleną, z której niegdyś wyszło siedem demonów,

Parallel Translations

Biblia Gdańska (1632)
I niektóre niewiasty, które był uzdrowił od duchów złych i od niemocy ich, jako Maryja, którą zwano Magdaleną, z której było siedm dyjabłów wyszło;

Nowa Biblia Gdańska (2012)
Także pewne kobiety, które były uzdrowione od złych duchów oraz słabości: Maria zwana Magdaleną, z której wyszło siedem demonów,

Biblia Tysiąclecia
I niektóre niewiasty, które był uzdrowił od duchów złych i od niemocy ich, jako Maryja, którą zwano Magdaleną, z której było siedm dyjabłów wyszło;

Uwspółcześniona Biblia Gdańska
I kilka kobiet, które uwolnił od złych duchów i chorób: Maria, zwana Magdaleną, z której wyszło siedem demonów;

Biblia Brzeska (1563)
I niektóre niewiasty, które był uzdrowił od duchów złych i od chorób, jako Maria, którą zwano Magdalena, z której siedmioro diabelstwa wyszło.

Biblia Warszawska
I kilka kobiet, które On uleczył od złych duchów i od chorób, Maria zwana Magdaleną, z której wyszło siedem demonów,

Bible Verse Review
  from Treasury of Scripure Knowledge

certain: Luke 23:27, Matthew 27:55, Matthew 27:56, Mark 15:40, Mark 15:41, Mark 16:1, John 19:25, Acts 1:14

out: Luke 8:30, Mark 16:9

Reciprocal: Exodus 35:25 - General Mark 1:31 - ministered Mark 10:52 - followed Luke 4:39 - and ministered Luke 10:38 - received Luke 13:11 - a spirit Luke 23:49 - the women Luke 23:55 - General Luke 24:1 - they came Luke 24:10 - General 1 Peter 3:5 - the holy

Gill's Notes on the Bible

And certain women which had been healed of evil spirits,.... Of devils, who had possessed them, and were healed by Christ, dispossessing them; :-.

and infirmities: various diseases of body: some were dispossessed of devils, and others freed from bodily disorders; of the first sort was

Mary Magdalene, out of whom went seven devils: by the order of Christ, for he cast them out, Mark 16:9 and which shows, that this is to be understood, in a literal sense, of devils, and the dispossession of them by Christ; and not in a figurative sense, of vices, and the expulsion of them by the power of divine grace; for this same phrase is used where real dispossessions are intended: nor need it be thought strange that seven devils should be in one person, when, in this same chapter, we read of a legion in one man, and which also Christ cast out, Luke 8:30. This woman seems to be a different person from her spoken of in the latter part of the preceding chapter, seeing this looks as if it was the first time of her being taken notice of by this evangelist, and is described by a different character. She is called "Magdalene", to distinguish her from others of the same name; the reason of which Luke 8:30- :. She is said d to be a widow, and so not being bound to an husband, was at leisure to follow Christ.

d Jerom in Mar. xv. 40.

Barnes' Notes on the Bible

Infirmities - Sickness.

Mary called Magdalene - So called from “Magdula,” the place of her residence. It was situated on the Sea of Galilee, south of Capernaum. To this place Jesus retired after feeding the 4,000. See the notes at Matthew 15:39.

Out of whom went - By the power of Jesus.

Seven devils - The word “seven” is often used for an indefinite number, and “may” signify merely “many” devils. The expression is used to signify that she was grievously tormented, and rendered, doubtless, insane by the power of evil spirits. See the notes at Matthew 4:24. It has been commonly supposed that Mary Magdalene was a woman of abandoned character, but of this there is not the least evidence. All that we know of her is that she was formerly grievously afflicted by the presence of those evil spirits, that she was perfectly cured by Jesus, and that afterward she became one of his most faithful and humble followers. She was at his crucifixion John 19:25 and burial Mark 15:47, and she was among those who had prepared the materials to embalm him Mark 16:1, and who first went to the sepulchre after the resurrection; and what is particularly interesting in her history, she was the first to whom the risen Redeemer appeared Mark 16:9, and his conversation with her is exceeded in interest and pathos by no passage of history, sacred or profane, John 20:11-18.

Clarke's Notes on the Bible

Verse Luke 8:2. Out of whom went seven devils —. Who had been possessed in a most extraordinary manner; probably a case of inveterate lunacy, brought on by the influence of evil spirits. The number seven may here express the superlative degree.

Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons; and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned Luke 8:3, come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke's account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behaviour, and constant attendance on Jesus in his life-time, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop PEARCE.

There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned Luke 7:36, c., where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated,) could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favourable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod's steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions.