Luke 1:42

1:42 She ¹  exclaimed with a loud voice, ²  “Blessed are you among women, ³  and blessed is the child ⁴  in your womb!

Luke 3:19

3:19 But when John rebuked Herod ⁵  the tetrarch ⁶  because of Herodias, his brother’s wife, ⁷  and because of all the evil deeds ⁸  that he had done,

Luke 7:28

7:28 I tell you, among those born of women no one is greater ⁹  than John. ¹⁰  Yet the one who is least ¹¹  in the kingdom of God ¹²  is greater than he is.”

Luke 7:37

7:37 Then ¹³  when a woman of that town, who was a sinner, learned that Jesus ¹⁴  was dining ¹⁵  at the Pharisee’s house, she brought an alabaster jar ¹⁶  of perfumed oil. ¹⁷ 

Luke 8:2-3

8:2 and also some women ¹⁸  who had been healed of evil spirits and disabilities: ¹⁹  Mary ²⁰  (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza ²¹  (Herod’s ²²  household manager), ²³  Susanna, and many others who provided for them ²⁴  out of their own resources.

Luke 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ²⁵  entered a certain village where a woman named Martha welcomed him as a guest. ²⁶ 

Luke 13:11

13:11 and a woman was there ²⁷  who had been disabled by a spirit ²⁸  for eighteen years. She ²⁹  was bent over and could not straighten herself up completely. ³⁰ 

Luke 16:18

16:18 “Everyone who divorces his wife and marries ³¹  someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

Luke 23:49

23:49 And all those who knew Jesus ³²  stood at a distance, and the women who had followed him from Galilee saw ³³  these things.

Luke 23:55

23:55 The ³⁴  women who had accompanied Jesus ³⁵  from Galilee followed, and they saw the tomb and how his body was laid in it.

Luke 24:24

24:24 Then ³⁶  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ³⁷ 

[1:42]  ¹ tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:42]  ² tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

[1:42]  ³ sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

[1:42]  ⁴ tn Grk “fruit,” which is figurative here for the child she would give birth to.

[3:19]  ⁵ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ⁶ sn See the note on tetrarch in 3:1.

[3:19]  ⁷ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  ⁸ tn Or “immoralities.”

[7:28]  ⁹ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ¹⁰ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ¹¹ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ¹² sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[7:37]  ¹³ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:37]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ¹⁵ tn Grk “was reclining at table.”

[7:37]  ¹⁶ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ¹⁷ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[8:2]  ¹⁷ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ¹⁸ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ¹⁹ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:3]  ²¹ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ²² sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ²³ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ²⁴ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[10:38]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ²⁶ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[13:11]  ²⁹ tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[13:11]  ³⁰ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ³¹ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ³² tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[16:18]  ³³ sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.

[23:49]  ³⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ³⁸ tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.

[23:55]  ⁴¹ tn Here δέ (de) has not been translated.

[23:55]  ⁴² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[24:24]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ⁴⁶ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.