Lukas 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!

Lukas 7:50

7:50 He ⁵  said to the woman, “Your faith ⁶  has saved you; ⁷  go in peace.”

Lukas 10:39

10:39 She ⁸  had a sister named Mary, who sat ⁹  at the Lord’s feet ¹⁰  and listened to what he said.

Lukas 13:13

13:13 Then ¹¹  he placed his hands on her, and immediately ¹²  she straightened up and praised God.

Lukas 13:21

13:21 It is like yeast that a woman took and mixed with ¹³  three measures ¹⁴  of flour until all the dough had risen.” ¹⁵ 

Lukas 17:35

17:35 There will be two women grinding grain together; ¹⁶  one will be taken and the other left.”

Lukas 23:27

23:27 A great number of the people followed him, among them women ¹⁷  who were mourning ¹⁸  and wailing for him.

[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.

[7:50]  ⁵ tn Here δέ (de) has not been translated.

[7:50]  ⁶ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ⁷ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[10:39]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ⁹ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ¹⁰ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[13:13]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ¹² sn The healing took place immediately.

[13:21]  ¹³ tn Grk “hid in.”

[13:21]  ¹⁴ 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.

[13:21]  ¹⁵ tn Grk “it was all leavened.”

[13:21]  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.

[17:35]  ¹⁶ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

[23:27]  ¹⁷ sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.

[23:27]  ¹⁸ tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.