Lukas 7:37
Konteks7:37 Then 1 when a woman of that town, who was a sinner, learned that Jesus 2 was dining 3 at the Pharisee’s house, she brought an alabaster jar 4 of perfumed oil. 5
Lukas 8:3
Konteks8:3 and Joanna the wife of Cuza 6 (Herod’s 7 household manager), 8 Susanna, and many others who provided for them 9 out of their own resources.
Lukas 10:38
Konteks10:38 Now as they went on their way, Jesus 10 entered a certain village where a woman named Martha welcomed him as a guest. 11
Lukas 13:11
Konteks13:11 and a woman was there 12 who had been disabled by a spirit 13 for eighteen years. She 14 was bent over and could not straighten herself up completely. 15
[7:37] 1 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] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:37] 3 tn Grk “was reclining at table.”
[7:37] 4 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] 5 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.
[7:37] sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
[8:3] 6 sn Cuza is also spelled “Chuza” in many English translations.
[8:3] 7 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[8:3] 8 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] 9 tc Many
[10:38] 10 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:38] 11 tc Most
[10:38] tn For the meaning “to welcome, to have as a guest” see L&N 34.53.
[13:11] 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).
[13:11] 13 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
[13:11] 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.
[13:11] 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.