The Fallible Study Bible

The Fallible · Synthetic · Study Bible

Luke13:10–17

Jesus Heals a Disabled Woman

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Luke 13:10–17 — Jesus Heals a Disabled Woman. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

10

One Sabbath Jesus was teaching in one of the synagogues,

Berean Standard Bible · CC0

Greek — tap a word ↓

de en tois sabbasin Ēn didaskōn en mia tōn synagōgōn

Word by word10 · parsed
δὲde[One]G1161
√ δέ — but, and, etcConjunction
ἐνen. . .G1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τοῖςtois. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
σάββασινsabbasinSabbathG4521
√ σάββατον — the Sabbath (iNounDative Neuter Plural
sabbaton: Sabbath The word that will be contested for the rest of the unit (vv. 14, 15, 16). Luke frames the whole scene with it before anything happens: the question is not whether to keep the day but what the day is for.
ἮνĒn[Jesus] wasG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
eimi (imperfect) With the participle, a durative frame: ongoing teaching.
διδάσκωνdidaskōnteachingG1321
√ διδάσκω — to teach (in the same broad application)VerbPresent Participle ActiveNominative Masculine Singular
didaskō: to teach Luke’s Jesus is teacher first in the synagogue (compare 4:15 to 21, 6:6). The healing that follows is enacted teaching: the same Sabbath, the same room, the same authority.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
μιᾷmiaoneG1520
√ εἷς — oneAdjectiveDative Feminine Singular
τῶνtōnof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Plural
συναγωγῶνsynagōgōnsynagoguesG4864
√ συναγωγή — an assemblage of personsNounGenitive Feminine Plural
synagōgē: assembly The last synagogue scene in Luke’s Gospel. Cambridge suggests exclusion from some synagogues by a “lesser excommunication” explains the rarity; that is a historical inference, not a stated fact of the text.
11

and a woman there had been disabled by a spirit for eighteen years. She was hunched over and could not stand up straight.

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Greek — tap a word ↓

kai gynē idou echousa astheneias pneuma deka oktō etē kai ēn synkyptousa kai dynamenē mē anakypsai eis to panteles

Word by word19 · parsed
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
γυνὴgynēa womanG1135
√ γυνή — a womanNounNominative Feminine Singular
ἰδοὺidouthereG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
idou: behold Attention marker; it presents the woman abruptly.
ἔχουσαechousahad beenG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Participle ActiveNominative Feminine Singular
ἀσθενείαςastheneiasdisabledG769
√ ἀσθένεια — feebleness (of mind or body)NounGenitive Feminine Singular
astheneia: weakness, feebleness The same noun returns in Jesus’ word of release (v. 12). Luke the physician uses it of bodily frailty (5:15, 8:2); here v. 16 discloses a hostile agency behind it. Barnes and Gill read the eighteen years as proof the case was real and beyond ordinary cure.
πνεῦμαpneuma[by a] spiritG4151
√ πνεῦμα — a current of air, iNounAccusative Neuter Singular
pneuma: spirit Luke does not call this a possession with voice or seizure as in 4:33 or 8:27. JFB judges it “probable, though not certain” to be a milder form of possession; Maclaren suggests rather an evil inflicted long before than continuous indwelling. The text is reserved; so should the reader be.
δέκα‿deka[for] eighteenG1176
√ δέκα — tenAdjective
οκτώoktō. . .G3638
√ ὀκτώ — "eight"Adjective
ἔτηetēyearsG2094
√ ἔτος — a yearNounAccusative Neuter Plural
etos: year Eighteen years: the same number as the eighteen crushed at Siloam (13:4) a few verses earlier. Whether Luke intends a link is uncertain; the repetition in one chapter is real.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἦνēnShe wasG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
συνκύπτουσαsynkyptousahunched overG4794
√ συγκύπτω — to stoop altogether, iVerbPresent Participle ActiveNominative Feminine Singular
synkyptō: to stoop together, be bent double A hapax in the NT. Present participle with imperfect ēn: a continuous condition, her ordinary posture. She worships with her eyes on the floor.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
δυναμένηdynamenēcouldG1410
√ δύναμαι — to be able or possibleVerbPresent Participle Middle or PassiveNominative Feminine Singular
dynamai: be able Participle with mē: a fixed inability. The same verb with the same phrase eis to panteles stands at Hebrews 7:25, where it is Christ who “is able” to save completely.
μὴmēnotG3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἀνακύψαιanakypsaistand upG352
√ ἀνακύπτω — to unbend, iVerbAorist Infinitive Active
anakyptō: to unbend, lift oneself up Rare (4 verses). Elsewhere Jesus himself “looks up” at the accusers of a woman (John 8:7, 10), and in Luke 21:28 disciples are told to “stand up and lift up your heads” because redemption draws near. Her inability to do this is the inverse of that eschatological posture.
εἰςeisstraightG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὸto. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
παντελέςpanteles. . .G3838
√ παντελής — full-ended, iAdjectiveAccusative Neuter Singular
pantelēs: complete, entire Rare (2 verses). See the divergence note: the phrase may intensify her inability or describe the fullness of straightening she lacks.
12

When Jesus saw her, He called her over and said, “Woman, you are set free from your disability.”

Berean Standard Bible · CC0

Greek — tap a word ↓

de ho Iēsous idōn autēn prosephōnēsen kai eipen autē Gynai apolelysai tēs sou astheneias

Word by word14 · parsed
δὲdeWhenG1161
√ δέ — but, and, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἰδὼνidōnsawG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Singular
horaō: to see Aorist participle. He sees before anyone speaks; in Luke compassion often begins in sight (compare 7:13, the widow at Nain: “when the Lord saw her”).
αὐτὴνautēnherG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Feminine 3rd Person Singular
προσεφώνησενprosephōnēsenHe called [her] overG4377
√ προσφωνέω — to sound towards, iVerbAorist Indicative Active3rd Person Singular
prosphōneō: to call to, address Unasked grace. Maclaren: “Note the flow of Christ’s unasked sympathy and help.”
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτῇautēG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
ΓύναιGynaiWomanG1135
√ γυνή — a womanNounVocative Feminine Singular
gynē: woman (vocative) Direct, personal address before the hand is laid on.
ἀπολέλυσαιapolelysaiyou are set freeG630
√ ἀπολύω — to free fully, iVerbPerfect Indicative Middle or Passive2nd Person Singular
apolyō: to release fully Perfect passive, divine passive in effect: the release is declared accomplished before she straightens. It belongs to the loose/bind word family that structures the whole unit: apolyō here, lyō of the ox (v. 15) and of the woman (v. 16), set against Satan’s deō and desmos (v. 16). Luke’s programmatic “release to the captives” (4:18) is the background frame.
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
σουsoufrom yourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ἀσθενείαςastheneiasdisabilityG769
√ ἀσθένεια — feebleness (of mind or body)NounGenitive Feminine Singular
astheneia: weakness The same noun as v. 11, now the thing she is loosed from.
13

Then He placed His hands on her, and immediately she straightened up and began to glorify God.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai epethēken tas cheiras autē kai parachrēma anōrthōthē kai edoxazen ton Theon

Word by word12 · parsed
καὶkaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐπέθηκενepethēkenHe placedG2007
√ ἐπιτίθημι — to impose (in a friendly or hostile sense)VerbAorist Indicative Active3rd Person Singular
epitithēmi: to lay upon The touch of a rabbi on a woman in the synagogue, unasked for. Ellicott takes the bodily act as a help to her faith; the text itself gives no motive, only the act.
τὰςtas[His]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
χεῖραςcheirashandsG5495
√ χείρ — the hand (literally or figuratively (power)NounAccusative Feminine Plural
αὐτῇautēon herG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
παραχρῆμαparachrēmaimmediatelyG3916
√ παραχρῆμα — at the thing itself, iAdverb
parachrēma: at once Luke’s favorite word for the immediacy of healing (used repeatedly in Luke and Acts). Poole stresses the instant cure without means as the evidence of the miracle.
ἀνωρθώθηanōrthōthēshe straightened upG461
√ ἀνορθόω — to straighten upVerbAorist Indicative Passive3rd Person Singular
anorthoō: to set upright again Rare (3 verses). Passive: she is straightened by another. In Acts 15:16 James applies Amos’ promise that God will “rebuild” (anorthōsō) the ruins of David’s tent; the same verb of restoration here lifts one bent daughter of Abraham. The link is lexical, not a quotation.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐδόξαζενedoxazenbegan to glorifyG1392
√ δοξάζω — to render (or esteem) glorious (in a wide application)VerbImperfect Indicative Active3rd Person Singular
doxazō: to glorify Imperfect. Glorifying God is Luke’s characteristic response to divine visitation (2:20, 5:25, 7:16, 17:15, 18:43). Her first upright act is worship.
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ΘεόνTheonGodG2316
√ θεός — figuratively, a magistrateNounAccusative Masculine Singular
theos: God She glorifies God, not merely the healer; Luke lets the reader draw the inference about who is acting.
14

But the synagogue leader was indignant that Jesus had healed on the Sabbath. “There are six days for work,” he told the crowd. “So come and be healed on those days and not on the Sabbath.”

Berean Standard Bible · CC0

Greek — tap a word ↓

de ho archisynagōgos aganaktōn hoti ho Iēsous etherapeusen tō sabbatō eisin Hex hēmerai en hais dei ergazesthai Apokritheis elegen tō ochlō hoti oun erchomenoi therapeuesthe en autais kai mē tē hēmera tou sabbatou

Word by word33 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἀρχισυνάγωγοςarchisynagōgossynagogue leaderG752
√ ἀρχισυνάγωγος — director of the synagogue servicesNounNominative Masculine Singular
archisynagōgos: synagogue ruler The officer responsible for order in the service (compare Jairus, 8:41). Gill holds there was only one per synagogue; Geneva cites Mark 5:22 and Acts 13:15 for several. The brief’s sources disagree; the text says only “the ruler.”
ἀγανακτῶνaganaktōnwas indignantG23
√ ἀγανακτέω — akin to the base of G43 (ἀγκάλη))VerbPresent Participle ActiveNominative Masculine Singular
aganakteō: to be indignant Present participle: a standing resentment, voiced in public.
ὅτιhotithatG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἐθεράπευσενetherapeusenhad healedG2323
√ θεραπεύω — to wait upon menially, iVerbAorist Indicative Active3rd Person Singular
therapeuō: to heal Aorist: a single completed act he cannot undo, only condemn.
τῷtōon theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
σαββάτῳsabbatōSabbathG4521
√ σάββατον — the Sabbath (iNounDative Neuter Singular
εἰσὶνeisinThere areG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Plural
ἛξHexsixG1803
√ ἕξ — sixAdjectiveNominative Feminine Plural
hex: six “Six days you shall labor” echoes the fourth commandment (Exodus 20:9, which Cambridge cites; Deuteronomy 5:13). He quotes Scripture to forbid what Scripture’s Sabbath was given to picture.
ἡμέραιhēmeraidaysG2250
√ ἡμέρα — day, iNounNominative Feminine Plural
ἐνenforG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αἷςhais. . .G3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Feminine Plural
δεῖdei. . .G1163
√ δεῖ — also deon deh-on'VerbPresent Indicative Active3rd Person Singular
dei: it is necessary The ruler’s necessity is a calendar rule. Ellicott records the traditional allowance for physicians in emergencies but not chronic cases; this is the frame of the ruler’s complaint.
ἐργάζεσθαιergazesthaiworkG2038
√ ἐργάζομαι — to toil (as a task, occupation, etcVerbPresent Infinitive Middle or Passive
ergazomai: to work The category he files healing under. Gill objects that healing by word and touch is not servile labor at all.
ἈποκριθεὶςApokritheisG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Participle PassiveNominative Masculine Singular
ἔλεγενelegenhe toldG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Singular
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ὄχλῳochlōcrowdG3793
√ ὄχλος — a throng (as borne along)NounDative Masculine Singular
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
οὖνounSoG3767
√ οὖν — (adverbially) certainly, or (conjunctionally) accordinglyConjunction
ἐρχόμενοιerchomenoicomeG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Participle Middle or PassiveNominative Masculine Plural
θεραπεύεσθεtherapeuesthe[and] be healedG2323
√ θεραπεύω — to wait upon menially, iVerbPresent Imperative Middle or Passive2nd Person Plural
therapeuō (present imperative passive) The command is to the sick: come and be healed on weekdays. The irony is that no one here sought healing (Gill); it came unasked.
ἐνenonG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐταῖςautaisthose [days]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
μὴmēnotG3361
√ μή — (adverb) not, (conjunction) lestAdverb
τῇtēon theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
ἡμέρᾳhēmeravvvG2250
√ ἡμέρα — day, iNounDative Feminine Singular
τοῦtouvvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
σαββάτουsabbatouSabbathG4521
√ σάββατον — the Sabbath (iNounGenitive Neuter Singular
15

“You hypocrites!” the Lord replied. “Does not each of you on the Sabbath untie his ox or donkey from the stall and lead it to water?

Berean Standard Bible · CC0

Greek — tap a word ↓

Hypokritai de ho Kyrios Apekrithē autō kai eipen ou hekastos hymōn tō sabbatō lyei autou ton boun ē ton onon apo tēs phatnēs kai apagagōn potizei

Word by word26 · parsed
ὙποκριταίHypokritaiYou hypocritesG5273
√ ὑποκριτής — an actor under an assumed character (stage-player), iNounVocative Masculine Plural
hypokritēs: actor, pretender The charge is not insincere belief but play-acting: their rules bend for their property and stiffen against a suffering woman. Poole draws “one note of a hypocrite”: condemning in others what one does oneself.
δὲdeG1161
√ δέ — but, and, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΚύριοςKyriosLordG2962
√ κύριος — supreme in authority, iNounNominative Masculine Singular
kyrios: lord, master Luke’s narrative “the Lord” (compare 7:13, 10:1). In a Sabbath dispute it quietly asserts what 6:5 states: the Son of Man is Lord of the Sabbath.
ἈπεκρίθηApekrithērepliedG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Indicative Passive3rd Person Singular
αὐτῷautō. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
καὶkai. . .G2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipen. . .G2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
οὐou{Does} notG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἕκαστοςhekastoseachG1538
√ ἕκαστος — each or everyAdjectiveNominative Masculine Singular
ὑμῶνhymōnof youG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
τῷtōon theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
σαββάτῳsabbatōSabbathG4521
√ σάββατον — the Sabbath (iNounDative Neuter Singular
λύειlyeiuntieG3089
√ λύω — to "loosen" (literally or figuratively)VerbPresent Indicative Active3rd Person Singular
lyō: to loose Present indicative: habitual practice, “each of you does this.” The keystone of the argument: if loosing a beast’s rope is lawful, loosing Satan’s bond is more so.
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
βοῦνbounoxG1016
√ βοῦς — an ox (as grazing), iNounAccusative Masculine Singular
bous: ox Ox and donkey are the animals named in the Sabbath commandment itself (Deuteronomy 5:14) as sharers in the day’s rest.
ἢēorG2228
√ ἤ — disjunctive, orConjunction
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ὄνονonondonkeyG3688
√ ὄνος — a donkeyNounAccusative Masculine Singular
ἀπὸapofromG575
√ ἀπό — "off," iPreposition
τῆςtēstheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
φάτνηςphatnēsstallG5336
√ φάτνη — a crib (for fodder)NounGenitive Feminine Singular
phatnē: manger Rare (4 verses); the other uses are the birth narrative. A lexical contact only; see the threads for its cautious handling.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπαγαγὼνapagagōnlead itG520
√ ἀπάγω — to take off (in various senses)VerbAorist Participle ActiveNominative Masculine Singular
ποτίζειpotizeito waterG4222
√ ποτίζω — to furnish drink, irrigateVerbPresent Indicative Active3rd Person Singular
potizō: to give drink Gill documents rabbinic rules permitting beasts to be led to water on the Sabbath: Jesus argues from their own accepted practice.
16

Then should not this daughter of Abraham, whom Satan has kept bound for eighteen long years, be released from her bondage on the Sabbath day?”

Berean Standard Bible · CC0

Greek — tap a word ↓

de edei ouk tautēn ousan thygatera Abraam hēn ho Satanas edēsen deka kai oktō idou etē lythēnai apo toutou tou desmou tē tou sabbatou hēmera

Word by word25 · parsed
δὲdeThenG1161
√ δέ — but, and, etcConjunction
ἔδειedeishouldG1163
√ δεῖ — also deon deh-on'VerbImperfect Indicative Active3rd Person Singular
dei: it is necessary Imperfect, in a question expecting yes. Luke uses dei for the divine plan (2:49, 9:22, 24:26). The ruler’s “must” (v. 14) is answered with heaven’s “must.”
οὐκouknotG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ταύτηνtautēnthisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Feminine Singular
οὖσανousanvvvG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Participle ActiveAccusative Feminine Singular
θυγατέραthygateradaughterG2364
√ θυγάτηρ — a female child, or (by Hebraism) descendant (or inhabitant)NounAccusative Feminine Singular
thygatēr: daughter, descendant Covenant standing. JFB: “an heir of the promise.” Barnes reads it as Jewish descent; Gill and Maclaren see more, a true child of Abraham’s faith. The text grounds her claim in the promise, not in merit.
ἈβραὰμAbraamof AbrahamG11
√ Ἀβραάμ — Abraham, the Hebrew patriarchNounGenitive Masculine Singular
Abraam: Abraham The covenant father in whom the ruler’s people boasted (Poole cites Matthew 3:9, John 8:39). Jesus turns their pride in descent into an argument for her release.
ἣνhēnwhomG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Feminine Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΣατανᾶςSatanasSatanG4567
√ Σατανᾶς — the accuser, iNounNominative Masculine Singular
Satanas: the adversary Jesus names the agency behind v. 11’s “spirit of weakness.” Cambridge and Barnes compare Job 2:6 to 7; Ellicott compares Paul’s thorn as “messenger of Satan” (2 Corinthians 12:7). In Luke, Jesus’ healing is warfare: the stronger man despoiling the strong (11:21 to 22).
ἔδησενedēsenhas kept boundG1210
√ δέω — to bind (in various applications, literally or figuratively)VerbAorist Indicative Active3rd Person Singular
deō: to bind The binding by Satan answered by the loosing of the Lord. Bound ox, bound woman: the comparison is built on this verb.
δέκαdeka[for] eighteenG1176
√ δέκα — tenAdjectiveAccusative Neuter Plural
καὶkai. . .G2532
√ καί — and, also, even, so then, too, etcConjunction
ὀκτὼoktō. . .G3638
√ ὀκτώ — "eight"AdjectiveAccusative Neuter Plural
ἰδοὺidou[long]G2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
ἔτηetēyearsG2094
√ ἔτος — a yearNounAccusative Neuter Plural
λυθῆναιlythēnaibe releasedG3089
√ λύω — to "loosen" (literally or figuratively)VerbAorist Infinitive Passive
lyō: to loose (aorist passive infinitive) The same verb as the ox (v. 15), now in the passive: she is to be loosed by God’s act. The argument is from lesser to greater (Gill: “if mercy is to be shown to beasts, much more to men and women”).
ἀπὸapofromG575
√ ἀπό — "off," iPreposition
τούτουtoutou[her]G3778
√ οὗτος — the he (she or it), iDemonstrative PronounGenitive Masculine Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
δεσμοῦdesmoubondageG1199
√ δεσμόν — a band, iNounGenitive Masculine Singular
desmos: bond, chain Literalizes the binding imagery; Luke uses it in Acts of chains of prisoners (Acts 16:26, 26:29).
τῇtēon theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
σαββάτουsabbatouSabbathG4521
√ σάββατον — the Sabbath (iNounGenitive Neuter Singular
ἡμέρᾳhēmeradayG2250
√ ἡμέρα — day, iNounDative Feminine Singular
hēmera: day “On the day of the Sabbath,” the precise phrase of the ruler’s prohibition (v. 14), now made the day most fit for release.
17

When Jesus said this, all His adversaries were humiliated. And the whole crowd rejoiced at all the glorious things He was doing.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai autou legontos tauta pantes autō hoi antikeimenoi katēschynonto kai ho pas ochlos echairen epi pasin tois endoxois tois ginomenois hyp’ autou

Word by word22 · parsed
ΚαὶKaiWhenG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοῦautou[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
λέγοντοςlegontossaidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveGenitive Masculine Singular
ταῦταtautathisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Plural
πάντεςpantesallG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Plural
αὐτῷautō[His]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἀντικείμενοιantikeimenoiadversariesG480
√ ἀντίκειμαι — to lie opposite, iVerbPresent Participle Middle or PassiveNominative Masculine Plural
antikeimai: to oppose Present participle. Luke uses the same word in 21:15 of adversaries who cannot withstand the wisdom Jesus gives.
κατῃσχύνοντοkatēschynontowere humiliatedG2617
√ καταισχύνω — to shame down, iVerbImperfect Indicative Middle or Passive3rd Person Plural
kataischynō: to put to shame In biblical usage shame is the public overturning of a false claim before God. Barnes and Gill note it is the rulers, not the people, who are ashamed. Poole adds that shame is not repentance: no confession is recorded.
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
πᾶςpaswholeG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Singular
ὄχλοςochloscrowdG3793
√ ὄχλος — a throng (as borne along)NounNominative Masculine Singular
ἔχαιρενechairenrejoicedG5463
√ χαίρω — to be "cheer"ful, iVerbImperfect Indicative Active3rd Person Singular
chairō: to rejoice Imperfect: ongoing joy. Luke’s Gospel is framed by joy at God’s visitation (1:14, 2:10, 24:52).
ἐπὶepiatG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
πᾶσινpasinallG3956
√ πᾶς — all, any, every, the wholeAdjectiveDative Neuter Plural
τοῖςtoistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
ἐνδόξοιςendoxoisglorious thingsG1741
√ ἔνδοξος — in glory, iAdjectiveDative Neuter Plural
endoxos: glorious Rare (4 verses). In Ephesians 5:27 it names the church presented “glorious,” without spot or wrinkle; a lexical link only, noted in the threads.
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
γινομένοιςginomenoisHe was doingG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbPresent Participle Middle or PassiveDative Neuter Plural
ginomai: to happen, be done Present participle: the glorious things are still going on. The plural “all” widens from this one healing to his works generally.
ὑπ’hyp’. . .G5259
√ ὑπό — under, iPreposition
αὐτοῦautou. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The bowed worshiper in the house of teaching — Luke 13:10 to 11

Luke sets the scene with three plain facts: a Sabbath, a synagogue, a teacher already teaching (ἦν διδάσκων). Into that frame he places, with an abrupt ἰδού, a woman who for eighteen years has been συγκύπτουσα, bent together, unable ἀνακύψαι, to unbend. Ellicott sees the physician’s eye in the paired participles; Pulpit names a severe spinal curvature. Yet Luke calls it a “spirit of weakness,” and v. 16 will name the binder. Benson, Poole, Gill, Barnes and Cambridge all read the illness as Satan’s work by divine permission (Cambridge and Barnes cite Job); JFB thinks a milder possession “probable, though not certain,” and Maclaren a past affliction rather than continuing indwelling. Maclaren, Barnes and Gill draw the pastoral point: crippled as she was, she was in the house of prayer.

ii. Unasked release: word, hand, praise — Luke 13:12 to 13

Jesus sees, calls, and speaks before anyone asks (Barnes, Benson and Poole all stress that she made no request). His word is a perfect passive, ἀπολέλυσαι: “you have been loosed.” Ellicott: the work of healing “was already completed”; Cambridge: the tense conveys both immediacy and permanence. Then the hand, and at once she “was made straight” (ἀνωρθώθη, passive: her straightening is received). Her first upright act is the imperfect ἐδόξαζεν, which Ellicott hears as “a continuous strain of praise.” Henry and Gill read the cure as an emblem of grace making crooked souls straight; that is their application, and it fits the posture language without being the text’s primary sense.

iii. Two necessities: the ruler’s δεῖ and the Lord’s ἔδει — Luke 13:14 to 16

The synagogue ruler, ἀγανακτῶν (Cambridge: a word of personal resentment), speaks not to Jesus but to the crowd (JFB, quoting Trench: he reaches Jesus “circuitously” through the people). He cites the fourth commandment’s six days and commands the sick to “be healed” on them, a sentence Cambridge calls “transparently illogical.” Ellicott and Pulpit report a rabbinic rule permitting a physician’s work in emergencies but not chronic cases. Jesus answers with a plural Ὑποκριταί (Cambridge and Pulpit, following the best uncials), and an argument from their own practice, documented by Gill from later rabbinic codes: each of them looses (λύει) an ox from the manger to water it. Then the turn: this daughter of Abraham, whom Satan bound (ἔδησεν), “was it not necessary” (ἔδει) that she be loosed (λυθῆναι) from her bond on the Sabbath day? Cambridge marks the reversal exactly: the ruler’s “ought” was ceremonial; Jesus’ “ought” is “the divine necessity of love.”

iv. Shame and joy — Luke 13:17

While he is still speaking (Cambridge), the opponents “were being put to shame” and the crowd “was rejoicing” over the ἐνδόξοις, the glorious things he kept doing. Two imperfects divide the room. Poole warns that shame is not conviction: “we read of no confession of their error.” Barnes and Gill note that the opposition came from the rulers whose standing was threatened, while the common people rejoiced. The woman’s private doxology (v. 13) has become public joy.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read within Luke and the whole canon, the passage teaches that the Sabbath was never a wall against mercy but a sign of release. Deuteronomy grounds the day in Israel’s deliverance from bondage (5:15) and extends rest even to ox and donkey (5:14); Jesus’ argument takes up exactly those animals and that theme of loosing. His word to the woman is a declaration of completed release (perfect apolelysai) before she moves, and her straightening is received (passive anōrthōthē): grace precedes and produces the response of praise. The same verb of necessity (dei) that Luke uses for the divine plan (9:22, 24:26) here demands that Satan’s captive be freed on God’s day. This tool therefore reads the healing as a sign of the kingdom Jesus announced at Nazareth (4:18, release to captives), and the dispute as a revelation of hearts: those who use God’s law to guard their own interests are shamed, while those who receive his works rejoice. The reading is fallible and should be tested against Luke 4:16 to 21, 6:1 to 11, 14:1 to 6, and Deuteronomy 5:12 to 15.

What the adversary bound for eighteen years, the Lord of the Sabbath looses with a word: the day of rest is the day of release.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

“Able… to the uttermost”: the inverted phrase in Hebrews verbal / quotation: confirmed

The woman is μὴ δυναμένη… εἰς τὸ παντελές, “not able… completely.” The only other NT use of εἰς τὸ παντελές is Hebrews 7:25, where Christ “is able (dynatai) to save completely those who draw near to God through him.” The Verifier records both the rare phrase-word and the shared verb of ability. ⚙ The contrast is striking: the one who cannot rise completely meets the one who can save completely. Hebrews does not quote Luke, and no commentator in the brief draws the link; it is a real verbal contact whose theological use is offered here, not attested.

Hebrews 7:25

basis: Verifier: shared Greek lexemes G3838 παντελής (in 2 vv, both in the phrase εἰς τὸ παντελές) and G1410 δύναμαι (in 201 vv); a verbal link only, no quotation or literary dependence claimed

Made straight: anorthoō and the rebuilt tent of David verbal / quotation: confirmed

She “was made straight” (ἀνωρθώθη). The verb occurs in only two other NT verses: Acts 15:16, where James applies the prophetic promise that God will “rebuild” (anorthōsō) David’s fallen tent, and Hebrews 12:12, “strengthen your feeble arms and weak knees” (anorthōsate). ⚙ Restoration of the bowed body, of the fallen house of David, and of the drooping believer share one word. The link is lexical; Luke wrote Acts, which makes the echo within his two volumes more than accidental, but no source in the brief claims intent.

Acts 15:16 · Hebrews 12:12

basis: Verifier: shared Greek lexeme G461 ἀνορθόω (in 3 vv) with both references; Hebrews 12:12 also shares G5495 χείρ (in 168 vv); verbal link, not quotation

Unable to look up, told to look up verbal / quotation: confirmed

Her inability ἀνακύψαι uses a verb found in only four NT verses. In Luke 21:28 Jesus tells disciples facing the end: “stand up (anakypsate) and lift up your heads, because your redemption is drawing near.” In John 8:7 and 8:10 it is Jesus who “straightened up” before a woman condemned by religious leaders. ⚙ In Luke’s own Gospel the bowed woman lifted upright is a small anticipation of the posture of redeemed people at the end. Lexical link only.

Luke 21:28 · John 8:7 · John 8:10

basis: Verifier: shared Greek lexeme G352 ἀνακύπτω (in 4 vv); John 8:10 also shares G1135 γυνή (in 195 vv); verbal link without quotation

Eighteen at Siloam, eighteen years bound structural / thematic: confirmed

Just before this scene Jesus speaks of “those eighteen” killed when the tower of Siloam fell (13:4), warning that disaster is not proof of greater guilt. Now a woman bound eighteen years is not condemned but released. The Verifier records the shared numerals. ⚙ Whether Luke intends the echo cannot be shown; the juxtaposition within one chapter, both on the theme of suffering and its meaning, is real.

Luke 13:4

basis: Verifier: shared G3638 ὀκτώ (in 10 vv) and G1176 δέκα (in 24 vv); a shared number within one chapter on the theme of suffering; numerals are too common to claim a verbal allusion

Ox and donkey in the Sabbath law structural / thematic: confirmed

The ruler cites the six working days (Cambridge points to Exodus 20:9). The Deuteronomic form of the same commandment names “your ox or your donkey” among those who rest, and grounds the day in the memory of slavery and deliverance (Deuteronomy 5:14 to 15). ⚙ Jesus’ example uses the very animals of the commandment and argues for release from bondage, the commandment’s own rationale. Cross-Testament (Greek to Hebrew) link, so no Strong’s identity can be claimed.

Exodus 20:9 · Deuteronomy 5:14 · Deuteronomy 5:15

basis: Cross-Testament: Exodus 20:9 cited by Cambridge; shared motif of six days, ox and donkey, and release from bondage; Greek and Hebrew lexemes cannot share Strong’s numbers, so not a verbal tier

Satan’s permitted affliction: Job structural / thematic: confirmed

“Whom Satan bound” is compared by Cambridge and Barnes to Job 2:6 to 7, where the adversary strikes Job’s body within limits God sets. Cambridge also cites Acts 10:38 (Jesus healing “all who were oppressed by the devil”). ⚙ The canon’s pattern holds: bodily affliction can have a hostile agent, yet that agent acts only under God’s permission and is undone by God’s deliverer.

Job 2:6 · Job 2:7 · Acts 10:38

basis: Cross-references recorded by Cambridge (Job 2:6 to 7; Acts 10:38) and Barnes (Job 1:12; 2:6 to 7); shared motif of Satanic bodily affliction; Job link is cross-Testament, so not verbal

Daughter of Abraham, son of Abraham structural / thematic: confirmed

JFB and Cambridge both pair “daughter of Abraham” with Luke 19:9, where Jesus calls Zacchaeus “a son of Abraham” on the day salvation comes to his house. ⚙ In both, a marginal person whom others despise or overlook is publicly reclaimed for the covenant family by Jesus’ word.

Luke 19:9

basis: Cross-reference recorded by JFB and Cambridge; parallel phrase with G11 Ἀβραάμ (a common name, so no verbal tier is claimed); shared motif of restoration to Abraham’s family

The manger: phatnē in the birth narrative typological

The ox is loosed from the φάτνη, the feeding trough. The word occurs in only three other NT verses, all of the manger where the newborn Jesus was laid (Luke 2:7, 12, 16). ⚙ A reader of Luke may hear that the one who now looses captives began life in a beast’s trough. This is a novel figural association offered by the tool; no commentator in the brief makes it, and Luke’s use of the ordinary farm word here may carry no echo at all.

Luke 2:7 · Luke 2:12 · Luke 2:16

basis: Verifier: shared G5336 φάτνη (in 4 vv); the lexical contact is real, but the figural reading is novel and unattested in the brief's sources

“All his adversaries were ashamed”: an Isaianic phrase? flagged: verify source

Cambridge refers the clause “all his adversaries were ashamed” to Isaiah in the Greek Old Testament, printing “Isaiah 14:16.” The wording of v. 17 (pantes hoi antikeimenoi autō with a verb of shame) resembles Isaiah 45:16 in the Greek tradition, which may be the intended reference. ⚙ Neither the printed reference nor the conjectured one has been checked against the Septuagint text in this brief, so the link is flagged.

Isaiah 45:16 · Isaiah 14:16

basis: Cambridge cites Isaiah 14:16 (LXX); the reference appears doubtful and Isaiah 45:16 LXX is a conjectured correction; Septuagint wording not verified in the brief; cross-Testament, so no Strong’s basis

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The stronger man looses Satan’s captive ancient/widely-held

⚙ Jesus names the binder: Satan. In Luke 11:21 to 22 he described himself as the stronger one who overpowers the armed strong man and divides his spoil; here one captive is taken back. Geneva’s heading states it plainly: “Christ came to deliver us from the hand of Satan.” Acts 10:38, cited by Cambridge, summarizes the whole ministry as healing “all who were oppressed by the devil.” The healing is not only kindness but conquest.

Luke 11:21 · Luke 11:22 · Acts 10:38

Release to the captives on the Lord’s day of rest ancient/widely-held

⚙ At Nazareth Jesus read that he was anointed “to proclaim liberty to the captives” and “to set free the oppressed” (Luke 4:18), and declared it fulfilled. Here, again in a synagogue on a Sabbath, the program is enacted on one bound woman: the perfect apolelysai declares her freed. The Son of Man is “Lord of the Sabbath” (6:5), and the narrator calls him ho Kyrios at the moment the day is disputed (v. 15). Henry applies it to the Lord’s day as the day of deliverance; Hebrews 4:9 speaks of a Sabbath rest remaining for God’s people. The reading of Sabbath healing as a sign of messianic rest is widely held.

Luke 4:18 · Luke 6:5 · Hebrews 4:9

The one who is able to the uttermost novel

⚙ She was “not able… completely” to rise; Hebrews 7:25 says Christ “is able to save completely” those who come to God through him, with the same rare phrase eis to panteles and the same verb of ability. Read canonically, the healed posture of one woman points to the complete salvation of the high priest who “always lives to intercede.” The verbal contact is confirmed; the typological use is this tool’s novel reading and should be weighed as such.

Hebrews 7:25

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. In v. 15 the plural Hypokritai (“Hypocrites!”) is followed by the BSB and supported by the major uncials (Cambridge cites א, A, B); the older English singular rests on other witnesses (Gill records versions on both sides). The interlinear order follows the English, not the Greek word order. In v. 11 the interlinear form οκτώ lacks its breathing mark as supplied.

Sources. Barnes’s entry attached to v. 10 in the brief belongs to the barren fig tree parable (13:6 to 9) and was not used for this verse. Henry’s single concise note covers vv. 10 to 17 and is repeated under each verse; it is cited once. JFB’s entry under v. 17 is its note on v. 16 repeated; JFB also cites “Lu 13:17” for a phrase in v. 16. Maclaren’s long exposition is capped in the brief; only its opening was used. Gill’s rabbinic citations come from later codifications (Mishnah and Talmud) and illustrate rather than prove first-century practice. Ellicott and Pulpit report a rule limiting physicians to emergencies on the Sabbath without citing a source. Gill and Geneva disagree on whether a synagogue had one ruler or several.

Uncertain. The nature of the “spirit of weakness” (possession, or affliction inflicted by Satan) is left open by the text and debated among the commentators. The phrase eis to panteles may qualify the inability or the straightening. Cambridge’s Isaiah 14:16 (LXX) reference for v. 17 is doubtful and is flagged. The Luke 2 manger and Hebrews 7:25 links are lexical contacts given figural weight by this tool alone.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)