Matius 27:55-56

27:55 Many ¹  women who had followed Jesus from Galilee and given him support ²  were also there, watching from a distance. 27:56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

Lukas 8:2-3

8:2 and also some women ³  who had been healed of evil spirits and disabilities: ⁴  Mary ⁵  (called Magdalene), from whom seven demons had gone out, 8:3 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.

[27:55]  ¹ tn Here δέ (de) has not been translated.

[27:55]  ² tn Grk “and ministered to him.”

[27:55]  sn Cf. Luke 8:3.

[8:2]  ³ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ⁴ 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]  ⁵ 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.

[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 mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.