Lukas 8:2-3

8:2 and also some women ¹  who had been healed of evil spirits and disabilities: ²  Mary ³  (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza ⁴  (Herod’s ⁵  household manager), ⁶  Susanna, and many others who provided for them ⁷  out of their own resources.

Lukas 23:49

23:49 And all those who knew Jesus ⁸  stood at a distance, and the women who had followed him from Galilee saw ⁹  these things.

Lukas 23:55

23:55 The ¹⁰  women who had accompanied Jesus ¹¹  from Galilee followed, and they saw the tomb and how his body was laid in it.

Lukas 24:10

24:10 Now it was Mary Magdalene, ¹²  Joanna, ¹³  Mary the mother of James, and the other women with them who told these things to the apostles.

[8:2]  ¹ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ² 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]  ³ 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]  ⁴ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ⁵ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ⁶ 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]  ⁷ 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.

[23:49]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ⁹ 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]  ¹⁰ tn Here δέ (de) has not been translated.

[23:55]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[24:10]  ¹² sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ¹³ sn On Joanna see Luke 8:1-3.