Luke 8:45

There are 9 footnotes for this reference.

Ante-Nicene Fathers, Volume 3, page 379, footnote 18 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

The Five Books Against Marcion. (HTML)

Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)

Comparison of Christ's Power Over Winds and Waves with Moses' Command of the Waters of the Red Sea and the Jordan. Christ's Power Over Unclean Spirits. The Case of the Legion. The Cure of the Issue of Blood. The Mosaic Uncleanness on This Point Explained. (HTML)

... thought, for, inasmuch as they had not lied, inasmuch as they had acknowledged that the God of the abyss was also their God, so did He actually Himself affirm that He was the same whom these demons acknowledged—Jesus, the Judge and Son of the avenging God. Now, behold an inkling of the Creator’s failings and infirmities in Christ; for I on my side mean to impute to Him ignorance. Allow me some indulgence in my effort against the heretic. Jesus is touched by the woman who had an issue of blood,[Luke 8:43-46] He knew not by whom. “Who touched me?” He asks, when His disciples alleged an excuse. He even persists in His assertion of ignorance: “Somebody hath touched me,” He says, and advances some proof: “For I perceive that virtue is gone out of me.” What ...

Ante-Nicene Fathers, Volume 9, page 62, footnote 27 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

The Diatessaron. (HTML)

Section XII. (HTML)

CCEL Footnote 907 (In-Text, Margin)

... further. And when she heard of Jesus, she came in the thronging of [14] [Arabic, p. 47] the crowd behind him, and touched his garments; and she thought within [15] herself, If I could reach to touch his garments, I should live. And immediately the fountain of her blood was dried; and she felt in her body that she was healed [16] of her plague. And Jesus straightway knew within himself that power had gone out of him; and he turned to the crowd, and said, Who approached unto my garments? [17][Luke 8:45] And on their denying, all of them, Simon Cephas and those with him said unto him, Our Master, the multitudes throng thee and press thee, and sayest thou, Who approached [18] unto me? And he said, Some one approached unto me; and I knew that [19] ...

Ante-Nicene Fathers, Volume 9, page 426, footnote 9 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

Origen's Commentary on the Gospel of Matthew. (HTML)

Origen's Commentary on Matthew. (HTML)

Book X. (HTML)

Relation of Faith and Unbelief to the Supernatural Powers of Jesus. (HTML)

... attend to the words, “He could not there do any mighty works,” for it is not said, “He would not,” but “He could not; ”as if there came to the power when working co-operation from the faith of him on whom the power was working, but this co-operation was hindered in its exercise by unbelief. See, then, that to those who said, “Why could we not cast it out?” He said, “Because of your little faith.” And to Peter, when he began to sink, it was said, “O thou of little faith, wherefore didst thou doubt?”[Luke 8:45-46] But, moreover, she who had the issue of blood, who did not ask for the cure, but only reasoned that if she were to touch the hem of His garment she would be healed, was healed on the spot. And the Saviour, acknowledging the method of healing, says, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 494, footnote 1 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

Against Lying. (HTML)

Section 27 (HTML)

CCEL Footnote 2431 (In-Text, Margin)

27. There are some things of this sort even of our Saviour in the Gospel, because the Lord of the Prophets deigned to be Himself also a Prophet. Such are those where, concerning the woman which had an issue of blood, He said, “Who touched Me?”[Luke 8:45] and of Lazarus. “Where have ye laid him?” He asked, namely, as if not knowing that which in any wise He knew. And He did on this account feign that He knew not, that He might signify somewhat else by that His seeming ignorance: and since this signification was truthful, it was assuredly not a lie. For those were signified, whether by her which had the issue, or by him which ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 276, footnote 2 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)

CCEL Footnote 803 (In-Text, Margin)

... because He chose Judas as a disciple who proved disobedient to His commands; as Faustus objects to the precept given in Paradise, which, as it turned out, was not obeyed. He might also cavil at Christ’s not knowing who touched Him, when the woman suffering from an issue of blood touched the hem of His garment; as Faustus blames God for not knowing where Adam had hid himself. If this ignorance is implied in God’s saying, "Where art thou, Adam?" the same may be said of Christ’s asking, "Who touched me?"[Luke 8:44-45] The Pagans also might call Christ timid and envious, in not wishing five of the ten virgins to gain eternal life by entering into His kingdom, and in shutting them out, so that they knocked in vain in their entreaty to have the door opened, as if ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 134, footnote 4 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

The Harmony of the Gospels. (HTML)

Book II (HTML)

Of the Raising of the Daughter of the Ruler of the Synagogue, and of the Woman Who Touched the Hem of His Garment; Of the Question, Also, as to Whether the Order in Which These Incidents are Narrated Exhibits Any Contradiction in Any of the Writers by Whom They are Reported; And in Particular, of the Words in Which the Ruler of the Synagogue Addressed His Request to the Lord. (HTML)

CCEL Footnote 946 (In-Text, Margin)

... things,” gives us plainly to understand that the occurrence took place after those parables about the cloth and the wine. For when he has concluded his statement of what happened among the Gerasenes, Luke passes to the next subject in the following manner; “And it came to pass that, when Jesus was returned, the people gladly received Him; for they were all waiting for Him. And, behold, there came a man named Jairus, and he was a ruler of the synagogue, and he fell down at Jesus’ feet,” and so on.[Luke 8:40-56] Thus we are given to understand that the crowd did indeed receive Jesus forthwith on the said occasion: for He was the person for whose return they were waiting. But what is conveyed in the words which are directly added, “And, behold, there came a ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 299, footnote 7 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Matt. viii. 8, ‘I am not worthy that thou shouldest come under my roof,’ etc., and of the words of the apostle, 1 Cor. viii. 10, ‘For if a man see thee who hast knowledge sitting at meat in an idol’s temple,’ etc. (HTML)

CCEL Footnote 2174 (In-Text, Margin)

5. This absence, so to say, of His body, and presence of His power among all nations, He signified also in the instance of that woman who had touched the edge of His garment, when He asketh, saying, “Who touched Me?”[Luke 8:45] He asketh, as though He were absent; as though present, He healeth. “The multitude,” say the disciples, “press Thee, and sayest Thou, Who touched Me?” For as if He were so walking as not to be touched by anybody at all, He said, “Who touched Me?” And they answer, “The multitude press Thee.” And the Lord would seem to say, I am asking for one who touched, not for one who pressed Me. In ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 169, footnote 1 (Image)

Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Lectures or Tractates on the Gospel According to St. John. (HTML)

Chapter VI. 41–59. (HTML)

CCEL Footnote 515 (In-Text, Margin)

... unwillingly, then he believes not; but if he believes not, neither does he come. For we do not run to Christ on foot, but by believing; nor is it by a motion of the body, but by the inclination of the heart that we draw nigh to Him. This is why that woman who touched the hem of His garment touched Him more than did the crowd that pressed Him. Therefore the Lord said, “Who touched me?” And the disciples wondering said, “The multitude throng Thee, and press Thee, and sayest Thou, Who touched me?”[Luke 8:45] And He repeated it, “Somebody hath touched me.” That woman touched, the multitude pressed. What is “touched,” except “believed”? Whence also He said to that woman that wished to throw herself at His feet after His resurrection: “’Touch me not; for I ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 6, footnote 22 (Image)

Basil: Letters and Select Works

De Spiritu Sancto. (HTML)

That v: not found “of whom” in the case of the Son and of the Spirit. (HTML)

CCEL Footnote 758 (In-Text, Margin)

... nourishment ministered increaseth with the increase of God.” And that Christ is the head of the Church we have learned in another passage, when the apostle says “gave him to be the head over all things to the Church,” and “of his fulness have all we received.” And the Lord Himself says “He shall take of mine, and shall shew it unto you.” In a word, the diligent reader will perceive that “of whom” is used in diverse manners. For instance, the Lord says, “I perceive that virtue is gone out of me.”[Luke 8:45] Similarly we have frequently observed “of whom” used of the Spirit. “He that soweth to the spirit,” it is said, “shall of the spirit reap life everlasting.” John too writes, “Hereby we know that he abideth in us by (