10:38 Now as they went on their way, Jesus 6 entered a certain village where a woman named Martha welcomed him as a guest. 7
11:27 As 8 he said these things, a woman in the crowd spoke out 9 to him, “Blessed is the womb 10 that bore you and the breasts at which you nursed!” 11
16:18 “Everyone who divorces his wife and marries 24 someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.
1 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
2 sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.
map For location see Map1-A1; JP3-F3; JP4-F3.
3 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
4 tn Grk “a flow of blood.”
5 tc ‡ Most
6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
7 tc Most
tn For the meaning “to welcome, to have as a guest” see L&N 34.53.
8 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.
9 tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”
10 tn For this term see L&N 8.69.
11 sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.
12 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 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
14 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.
15 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 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
17 tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.
18 sn Note that this is again a battle between Satan and God; see 11:18-23.
19 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
20 tn Or “bondage”; Grk “bond.”
21 tn Grk “hid in.”
22 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
23 tn Grk “it was all leavened.”
sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.
24 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.