The Fallible Study Bible

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Luke8:1–3

Women Minister to Jesus

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

Luke 8:1–3 — Women Minister to Jesus. 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.

1

Soon afterward, Jesus traveled from one town and village to another, preaching and proclaiming the good news of the kingdom of God. The Twelve were with Him,

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai egeneto tō kathexēs en kai autos diōdeuen kata polin kai kōmēn kēryssōn kai euangelizomenos tēn basileian tou Theou kai hoi dōdeka syn autō

Word by word24 · parsed
ΚαὶKaivvvG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐγένετοegenetovvvG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
ginomai: to come to be (aorist middle) Luke's Septuagint-flavored narrative opener (“and it came to pass”), marking a new section.
τῷtōvvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
καθεξῆςkathexēsSoonG2517
√ καθεξῆς — thereafter, iAdverb
kathexēs: in order, in sequence Used only by Luke in the NT (5 verses: Luke 1:3; 8:1; Acts 3:24; 11:4; 18:23). Ellicott sees in it “the continuance of St. Luke’s purpose” to narrate in sequence; Cambridge and Pulpit read the phrase as marking a new phase, Jesus leaving Capernaum as His fixed base for a wider itinerant mission.
ἐνenafterwardG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτὸςautos[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 PronounNominative Masculine 3rd Person Singular
autos: he himself Emphatic subject: Jesus Himself goes, not merely sends.
διώδευενdiōdeuentraveledG1353
√ διοδεύω — to travel throughVerbImperfect Indicative Active3rd Person Singular
diodeuō: to travel through (imperfect active) A rare verb (2 NT verses); elsewhere only Acts 17:1, of Paul and Silas passing through Amphipolis and Apollonia. The imperfect gives a continuing tour, which JFB catches with “made a progress.”
κατὰkatafrom oneG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
πόλινpolintownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounAccusative Feminine Singular
polis: walled town Paired with kōmē, the pair covers the whole settled landscape of Galilee.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
κώμηνkōmēnvillage {to another}G2968
√ κώμη — a hamlet (as if laid down)NounAccusative Feminine Singular
kōmē: village, hamlet The unwalled settlement; the King's herald does not bypass the small places.
κηρύσσωνkēryssōnpreachingG2784
√ κηρύσσω — to herald (as a public crier), especially divine truth (the gospel)VerbPresent Participle ActiveNominative Masculine Singular
kērussō: to herald, proclaim as a public crier Present participle: the herald's announcement is the ongoing manner of the journey. In Luke 4:18 to 19 Jesus reads Isaiah 61 as His own commission to herald release; here the commission is being carried out village by village.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εὐαγγελιζόμενοςeuangelizomenosproclaiming the good newsG2097
√ εὐαγγελίζω — to announce good news ("evangelize") especially the gospelVerbPresent Participle MiddleNominative Masculine Singular
euangelizō: to announce good news (middle) The verb Luke favors for Jesus' work (52 NT verses). It directly recalls Luke 4:43, “I must preach the good news of the kingdom of God to the other towns as well,” where the same verb, object and poleis occur (Verifier: shared G2097, G932, G4172). Luke 8:1 shows that resolve fulfilled.
τὴνtēnof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
βασιλείανbasileiankingdomG932
√ βασιλεία — properly, royalty, iNounAccusative Feminine Singular
basileia: royal rule, reign The object of both participles. Not a territory but God's reign arriving in the person and word of the King; Cambridge cites Romans 14:17 for its content as “righteousness and peace and joy.”
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΘεοῦTheouof GodG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
theos: God The genitive names whose reign is announced: the kingdom belongs to God, not to Herod, whose household appears in v. 3.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
οἱhoiTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
δώδεκαdōdekaTwelveG1427
√ δώδεκα — two and ten, iAdjectiveNominative Masculine Plural
dōdeka: twelve “The Twelve” as a fixed title (named in Luke 6:13 to 16), the reconstituted twelve-tribe core around the King.
σὺνsyn[were] withG4862
√ σύν — with or together (but much closer than G3326 (μετά) or G3844 (παρά)), iPreposition
syn: with, together with Close association: the Twelve share the road, which is how they are trained (Benson, Gill).
αὐτῷautōHimG846
√ 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
2

as well as some women who had been healed of evil spirits and infirmities: Mary called Magdalene, from whom seven demons had gone out,

Berean Standard Bible · CC0

Greek — tap a word ↓

kai tines gynaikes hai ēsan tetherapeumenai apo ponērōn pneumatōn kai astheneiōn Maria hē kaloumenē Magdalēnē aph’ hēs hepta daimonia exelēlythei

Word by word20 · parsed
καὶkaias well asG2532
√ καί — and, also, even, so then, too, etcConjunction
τινεςtinessomeG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounNominative Feminine Plural
tis: certain, some Indefinite: a known but unnamed group, then three are named.
γυναῖκέςgynaikeswomenG1135
√ γυνή — a womanNounNominative Feminine Plural
gynē: woman Placed immediately after “the Twelve” with a simple kai: the women are listed as part of the travelling company, a notice Cambridge calls “prominently mentioned by St Luke alone.” In a culture where the disciples had marveled that Jesus spoke with a woman (John 4:27), the juxtaposition is pointed.
αἳhaiwhoG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounNominative Feminine Plural
ἦσανēsanhad beenG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Plural
eimi: to be (imperfect) With the perfect participle, forms a periphrastic pluperfect.
τεθεραπευμέναιtetherapeumenaihealedG2323
√ θεραπεύω — to wait upon menially, iVerbPerfect Participle Middle or PassiveNominative Feminine Plural
therapeuō: to serve, attend, heal (perfect passive) The root originally means to wait upon, to render service; in the Gospels it means to heal. The perfect stresses a finished healing with abiding effect. There is quiet irony: those who were attended to (therapeuō) now attend to others (diakoneō, v. 3).
ἀπὸapoofG575
√ ἀπό — "off," iPreposition
πονηρῶνponērōnevilG4190
√ πονηρός — hurtful, iAdjectiveGenitive Neuter Plural
ponēros: evil, hurtful The spirits are characterized morally as malignant, not neutral forces.
πνευμάτωνpneumatōnspiritsG4151
√ πνεῦμα — a current of air, iNounGenitive Neuter Plural
pneuma: spirit Here unclean spirits; Luke distinguishes them from bodily “weaknesses.”
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀσθενειῶνastheneiōninfirmitiesG769
√ ἀσθένεια — feebleness (of mind or body)NounGenitive Feminine Plural
astheneia: weakness, feebleness Bodily illness, the companion term to spirit bondage; Jesus' authority extends over both (Luke 4:40 to 41).
ΜαρίαMariaMaryG3137
√ Μαρία — Maria or Mariam (iNounNominative Feminine Singular
Maria: Mary (Miriam) A very common name, hence the epithet.
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
καλουμένηkaloumenēcalledG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbPresent Participle Middle or PassiveNominative Feminine Singular
ΜαγδαληνήMagdalēnēMagdaleneG3094
√ Μαγδαληνή — a female Magdalene, iNounNominative Feminine Singular
Magdalēnē: of Magdala Rare (12 NT verses), almost all at the cross and tomb (Matthew 27:56, 61; 28:1; Mark 15:40, 47; 16:1; John 19:25; 20:18). Luke 8:2 is her first appearance, in Galilean service before the Passion narrative names her as witness.
ἀφ’aph’fromG575
√ ἀπό — "off," iPreposition
ἧςhēswhomG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounGenitive Feminine Singular
ἑπτὰheptasevenG2033
√ ἑπτά — sevenAdjectiveNominative Neuter Plural
hepta: seven Barnes reads seven as indefinite for “many,” signifying a grievous possession; Ellicott compares the “seven other spirits” of Matthew 12:45 for an aggravated form. Either way the number stresses the depth of the bondage from which Jesus freed her.
δαιμόνιαdaimoniademonsG1140
√ δαιμόνιον — a dæmonic beingNounNominative Neuter Plural
daimonion: demon Gill argues the phrase must be literal possession, not figurative vices, citing the legion in Luke 8:30.
ἐξεληλύθειexelēlytheihad gone outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbPluperfect Indicative Active3rd Person Singular
exerchomai: to go out (pluperfect) The demons are the subject: they had gone out, implying expulsion by a stronger authority (Luke 11:20 to 22).
3

Joanna the wife of Herod’s household manager Chuza, Susanna, and many others. These women were ministering to them out of their own means.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai Iōanna gynē Hērōdou epitropou Chouza kai Sousanna kai pollai heterai haitines diēkonoun autois ek autais tōn hyparchontōn

Word by word18 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἸωάνναIōannaJoannaG2489
√ Ἰωάννα — Joanna, a ChristianNounNominative Feminine Singular
Iōanna: Joanna Feminine of the Hebrew Yohanan (“the LORD is gracious”). She reappears at the empty tomb (Luke 24:10), one of Luke's named eyewitnesses.
γυνὴgynē[the] wifeG1135
√ γυνή — a womanNounNominative Feminine Singular
gynē: wife Identified through her husband's post, which locates her in Herod's household.
ἩρῴδουHērōdouof Herod’sG2264
√ Ἡρώδης — heroicNounGenitive Masculine Singular
Hērōdēs: Herod (Antipas) The tetrarch who beheaded John (Luke 9:9) and later mocked Jesus (Luke 23:11). A disciple from inside his household anticipates “those of Caesar's household” (Philippians 4:22), a comparison JFB and Maclaren both draw.
ἐπιτρόπουepitropouhousehold managerG2012
√ ἐπίτροπος — a commissioner, iNounGenitive Masculine Singular
epitropos: steward, administrator, guardian Literally one to whom affairs are “turned over.” In Matthew 20:8 the vineyard steward pays the wages; in Galatians 4:2 the guardians manage an heir until the appointed time. Chuza managed the income of a petty king; his wife spends her resources on the true King's mission.
ΧουζᾶChouzaChuzaG5529
√ Χουζᾶς — Chuzas, an officer of HerodNounGenitive Masculine Singular
Chouzas: Chuza Known only here; the identification with the royal official of John 4:46 is a conjecture (Ellicott, Pulpit), not a fact.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ΣουσάνναSousannaSusannaG4677
√ Σουσάννα — lilyNounNominative Feminine Singular
Sousanna: Susanna (“lily”) Known only here. JFB and Maclaren note that one line of service is her whole biography.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πολλαίpollaimanyG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Feminine Plural
polys: many Feminine plural: “many other women,” as Gill notes from the gender.
ἕτεραιheteraiothersG2087
√ ἕτερος — (an-, the) other or differentAdjectiveNominative Feminine Plural
αἵτινεςhaitines[These women]G3748
√ ὅστις — which some, iPersonal / Relative PronounNominative Feminine Plural
hostis: who (qualitative) “Women such as were serving”: the qualitative relative characterizes the whole group by their service.
διηκόνουνdiēkonounwere ministeringG1247
√ διακονέω — to be an attendant, iVerbImperfect Indicative Active3rd Person Plural
diakoneō: to serve, attend, provide for Imperfect: a sustained practice. The verb is the root of later “deacon,” but here it is costly material provision. In Luke 22:27 Jesus uses the same verb of Himself, “I am among you as the one who serves” (Verifier: shared G1247, in 32 vv), so the women's service mirrors the Master's own. Mark 15:41 confirms they had served Him in Galilee.
αὐτοῖςautoisto themG846
√ 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 Plural
autos: them Plural dative, Jesus with the Twelve (variant: “Him”).
ἐκekout ofG1537
√ ἐκ — literal or figurativePreposition
αὐταῖςautaistheir ownG846
√ 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
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Plural
ὑπαρχόντωνhyparchontōnmeansG5225
√ ὑπάρχω — to begin under (quietly), iVerbPresent Participle ActiveGenitive Neuter Plural
hyparchō: to belong to, exist (substantive participle) “Possessions, means.” Luke repeatedly tests discipleship by property (Luke 12:33; 14:33; 19:8); here, before those sayings, women model it. Henry and Cambridge connect the King's dependence with 2 Corinthians 8:9.

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 King's herald on the road — 8:1

Luke opens with ἐν τῷ καθεξῆς, the word of his prologue (Luke 1:3); Ellicott notes Luke is the only NT writer who uses it, and reads it as Luke's continuing purpose to narrate in order. Cambridge and the Pulpit Commentary see a new phase: Jesus no longer works from Capernaum as His fixed base but makes a wider circuit. The imperfect διώδευεν paints a sustained tour “town by town and village by village,” and two participles, κηρύσσων (heralding) and εὐαγγελιζόμενος (announcing good news), carry one object: the kingdom of God. Cambridge distinguishes this from the Baptist's preaching of repentance as preparation: Jesus proclaims the Kingdom itself. Benson observes that “the end of one good work was with him the beginning of another,” and JFB calls Him “the Prince of itinerant preachers.” ⚙ The verse visibly fulfills Luke 4:43, where Jesus says He must announce the kingdom to the other towns.

ii. The healed become the company — 8:2

With a bare kai Luke sets γυναῖκες beside “the Twelve.” Cambridge stresses that Luke alone prominently records this, and recalls the disciples' surprise at Jesus talking with a woman (John 4:27). The women are defined by a perfect participle, τεθεραπευμέναι: they stand healed, some from evil spirits, some from bodily weakness. Mary of Magdala heads the list; seven demons had gone out from her (pluperfect). Barnes reads “seven” as “many,” a grievous possession; Gill insists on a literal dispossession, not figurative vices. On her later reputation the voices divide: Barnes, JFB and Maclaren firmly reject identifying her with the “sinner” of Luke 7, JFB calling it “a great wrong to this honored woman”; Cambridge, while granting that Origen rejected it and the identification is first confidently accepted by Gregory the Great, thinks nothing disproves it. ⚙ Luke's own text introduces her as a new figure and gives no link.

iii. Provision from Herod's house for the poor King — 8:3

Joanna is the wife of Chuza, Herod's ἐπίτροπος, a word Cambridge ranks above a mere oikonomos. Pulpit marvels that there were believers in “that wicked and dissolute centre”; JFB and Maclaren compare the saints of Caesar's household. Susanna is known only by this line. Then the governing verb: διηκόνουν, they were serving them “out of their possessions.” Henry draws the doctrinal point: it showed the Saviour's humbled condition that He needed their kindness and His humility that He accepted it: “Though rich, yet for our sakes he became poor.” JFB, quoting Olshausen, adds that Jesus fed others miraculously but for Himself “lived upon the love of His people.” Cambridge notes the variant “to Him” versus “to them,” and links the passage to the common purse and to Christ's homelessness (Luke 9:58).

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

⚙ Offered to be tested against Scripture: Luke 8:1 to 3 is a small summary that carries a large claim. The kingdom of God arrives not in Herod's court but on the road, in the voice of a herald who announces it village by village (v. 1). Those who follow are defined first by what was done to them (perfect participle: having been healed) and only then by what they do (imperfect: were serving). Grace precedes service; service flows from grace and is offered from what is genuinely one's own. The Son who sustains all things consents to be sustained (2 Corinthians 8:9), and that dependence is not weakness but the shape of His self-humbling. The tool's reading is that Luke deliberately places these named women here so that the reader will recognize them at the cross and the tomb (Luke 23:49; 24:10) as eyewitnesses who had followed from Galilee. This is an inference from Luke's arrangement, not a statement of the text.

Healed first, then serving: the grace that frees comes before the gifts it frees us to give.

⚙

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.

“In order”: Luke's signature word verbal / quotation: confirmed

The adverb καθεξῆς occurs only in Luke and Acts. In the prologue Luke promises to write “in order” (Luke 1:3); here the same word introduces the new phase of itinerant ministry. Ellicott and the Pulpit Commentary both draw the link. The other uses (Acts 3:24; 11:4; 18:23) share the sense of sequence. ⚙ The link shows authorial vocabulary, not an intentional cross-reference within the narrative.

Luke 1:3 · Acts 11:4 · Acts 3:24 · Acts 18:23

basis: Verifier: shared Greek lexeme G2517 καθεξῆς (in 5 vv), a rare Lukan word; a verbal link of authorial vocabulary, not a quotation

The resolve of Luke 4:43 carried out structural / thematic: confirmed

In Capernaum Jesus said, “I must preach the good news of the kingdom of God to the other towns as well” (Luke 4:43). Luke 8:1 shows Him doing exactly that, with the same verb εὐαγγελίζω, the same object the kingdom of God, and towns. ⚙ Cambridge's note that Jesus now leaves Capernaum as His headquarters fits this reading.

Luke 4:43

basis: Verifier pair check: shared lexemes G2097 εὐαγγελίζω (in 52 vv), G932 βασιλεία (in 154 vv), G4172 πόλις (in 155 vv); common words, so a thematic fulfillment, not a rare verbal tie

From Galilee to the empty tomb: the named women structural / thematic: confirmed

Mary Magdalene and Joanna, named here, are named again among the women who report the empty tomb (Luke 24:10). Luke frames the ministry with these witnesses: in Galilee they serve, at the end they testify. Ellicott suggests Luke learned from such women as “eye-witnesses.” Maclaren, Barnes and JFB trace Mary to the cross and the garden (John 19:25; 20:18).

Luke 24:10 · Luke 23:49 · John 19:25 · John 20:18

basis: Verifier: Luke 24:10 shares G3094 Μαγδαληνή (in 12 vv), G3137 Μαρία (in 46 vv), G4862 σύν (in 124 vv); Joanna's name also recurs in Luke 24:10 by inspection; an inclusio of named witnesses, not a quotation

The women who served in Galilee: the Synoptic witness structural / thematic: confirmed

Mark and Matthew, at the crucifixion, recall women who had followed Jesus from Galilee and served Him (Mark 15:40 to 41; Matthew 27:55 to 56). Benson and Cambridge cite these as independent confirmation of Luke's notice; Luke alone supplies it during the ministry itself.

Mark 15:40 · Mark 15:41 · Matthew 27:55

basis: Verifier: Mark 15:40 shares G3094 Μαγδαληνή (in 12 vv), G1135 γυνή (in 195 vv), G3137 Μαρία (in 46 vv); parallel tradition, not dependence or quotation

“Seven demons” in the longer ending of Mark flagged: verify source

Mark 16:9 says the risen Jesus appeared first to Mary Magdalene, “from whom He had driven out seven demons.” Barnes, Gill and JFB cite it as a parallel. The verse belongs to Mark 16:9 to 20, a passage absent from the earliest manuscripts and widely regarded as a later addition, so its witness is dependent and its wording may echo Luke 8:2 itself.

Mark 16:9

basis: Verifier: shared G3094 Μαγδαληνή (in 12 vv), G2033 ἑπτά (in 63 vv), G1140 δαιμόνιον (in 55 vv); flagged because the longer ending of Mark is textually disputed and may depend on Luke

Epitropos: the steward's office verbal / quotation: confirmed

Chuza's title ἐπίτροπος occurs in only three NT verses: the vineyard owner's steward who pays the workers (Matthew 20:8) and the guardians who oversee an heir until the time set by the father (Galatians 4:2). Ellicott names both parallels. ⚙ The office is that of one who manages another's estate; Joanna sets a manager's household resources at the service of the true heir.

Matthew 20:8 · Galatians 4:2

basis: Verifier: shared Greek lexeme G2012 ἐπίτροπος (in 3 vv), a rare word; a lexical link, not a quotation; the thematic application is ⚙ synthesis

“Passed through”: the road of the mission continued verbal / quotation: confirmed

The rare verb διοδεύω appears elsewhere only at Acts 17:1, where Paul and Silas pass through Amphipolis and Apollonia to Thessalonica. ⚙ Luke uses the same verb for the Master's circuit and for the apostolic mission, a small sign that Acts continues what Jesus began (Acts 1:1).

Acts 17:1

basis: Verifier: shared Greek lexeme G1353 διοδεύω (in 2 vv), very rare; the theological continuity drawn from it is ⚙ synthesis

Women who provide for the prophet: the Shunammite and Joseph's stewardship structural / thematic: confirmed

Ellicott compares the Shunammite who prepared a room for Elisha (2 Kings 4:8 to 10) as an analogy for women supporting preachers of repentance. Gill notes that the rabbis used the word epitropos of Joseph over Potiphar's house (Genesis 39:4). These are Hebrew texts and cannot share Strong's numbers with Luke's Greek; the link is one of pattern, not wording.

2 Kings 4:10 · Genesis 39:4

basis: Cross-Testament (Hebrew to Greek): no shared Strong's lexemes possible; analogy of pattern recorded by Ellicott (2 Kings 4) and Gill (Joseph as steward), no quotation claimed

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The rich One who became poor ancient/widely-held

⚙ The King who heralds God's reign travels without a home (Luke 9:58) and lives on what healed women give. Henry reads it directly through Paul: “Though rich, yet for our sakes he became poor” (2 Corinthians 8:9), and Cambridge cites the same text. JFB, with Olshausen, says He fed others miraculously but for Himself lived on the love of His people. Maclaren speaks of “the pauper Christ” as pattern and motive. This is the widely-held reading among the voices: the self-humbling of Philippians 2:7 seen in daily practice.

2 Corinthians 8:9 · Luke 9:58 · Philippians 2:7

The Servant who is served novel

⚙ The women διηκόνουν, “were serving.” At the Last Supper Jesus uses the same verb of Himself: “I am among you as the one who serves” (Luke 22:27), and in Mark 10:45 the Son of Man came “not to be served, but to serve.” The tool's reading: He receives their service not because He came to be served but because He first served them, healing them of demons and weakness; their diakonia answers His. The verbal link is confirmed (G1247); the theological pairing is the tool's synthesis and should be tested.

Luke 22:27 · Mark 10:45

The Stronger One who expels the strong man ancient/widely-held

⚙ “Seven demons had gone out” of Mary. Luke later records Jesus' own interpretation of such exorcisms: “if I drive out demons by the finger of God, then the kingdom of God has come upon you,” and a stronger one overpowers the strong man (Luke 11:20 to 22). The healed women in v. 2 are thus living evidence of the kingdom proclaimed in v. 1. Gill's insistence on a literal dispossession supports reading the exorcism as a real act of conquest by Christ.

Luke 11:20 · Luke 11:22

The Anointed herald of good news ancient/widely-held

⚙ In Nazareth Jesus read Isaiah 61:1 as fulfilled in Himself: anointed to announce good news and to herald release (Luke 4:18 to 19). Luke 8:1 uses the same two verbs, κηρύσσω and εὐαγγελίζω, for the circuit through Galilee. The release of captives is visible in the next verse. The link to Isaiah is cross-Testament (Luke reads the Septuagint), so it is structural and typological rather than a Strong's verbal tie.

Luke 4:18 · Isaiah 61:1

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)
  • 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)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. In v. 3, autois (“to them”) is read by B, D and others (per Cambridge and Gill); a number of witnesses read autō (“to Him,” as in the KJV). BSB follows the plural. The meaning differs little: the women supported Jesus and His company.

Sources. Geneva and Poole entries for this unit carry no commentary (Geneva reproduces the verse; Poole cross-refers), so they are not cited. The JFB entry at 8:1 in the brief appears to contain material in the style of Poole's Annotations (outline of chapter, Joseph and Daniel parallels); the tool cites only JFB's clearly distinct line from that entry. JFB at 8:3 quotes Olshausen.

Uncertain. The identification of Mary Magdalene with the woman of Luke 7:36 to 50 is a later Western tradition (first confidently held by Gregory the Great, per Cambridge); Luke's text does not make it. The identification of Chuza with the royal official of John 4:46 is conjecture (Ellicott, Pulpit, Maclaren). Gill's report that Mary was a widow rests on Jerome and is not in Scripture. “Seven” may be literal or a figure for completeness. Mark 16:9 belongs to the disputed longer ending of Mark.

✦ = 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)