Lukas 6:38

6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ¹  will be poured ²  into your lap. For the measure you use will be the measure you receive.” ³ 

Lukas 7:24

7:24 When ⁴  John’s messengers had gone, Jesus ⁵  began to speak to the crowds about John: “What did you go out into the wilderness ⁶  to see? A reed shaken by the wind? ⁷ 

Lukas 8:2

8:2 and also some women ⁸  who had been healed of evil spirits and disabilities: ⁹  Mary ¹⁰  (called Magdalene), from whom seven demons had gone out,

[6:38]  ¹ sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ² tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ³ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[7:24]  ⁴ tn Here δέ (de) has not been translated.

[7:24]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ⁶ tn Or “desert.”

[7:24]  ⁷ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

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

[8:2]  ⁹ 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]  ¹⁰ 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.