The Woman Bound by Satan (Luke 13:10–17)

[Hiddenthings]

It seems that during much of the final year of the Lord’s ministry, there was a deliberate effort to prevent him from preaching in the synagogues. In the gospel record of this period, this is the only instance where his synagogue teaching is noted. Yet even here, the ruler of the synagogue, and several in the congregation reacted with hostility (satan). It may well be that this occasion was intentionally arranged to find grounds against him (cf. 14:1ff). And so it proved to be.

 

[Hiddenthings]

A Fine Character

Among those present was a woman afflicted for eighteen long years with a severe curvature of the spine, likely caused by the collapse of several vertebrae. For all that time she had been barely mobile. Bent almost double, she could scarcely look ahead, and to lift her eyes toward heaven was utterly impossible. As the record says: “She was completely bent and could not straighten herself at all.”

Yet there she was in the synagogue. Her very presence testified to her steadfast piety, faithfully attending for worship and instruction despite the immense discouragement and difficulty of her condition. Still, having surely heard of the wonders performed by Jesus, it is hard to imagine she came without at least some quiet hope that his compassion and power might be shown toward her.

That hope was soon fulfilled. Though in her bent condition she was hardly noticeable in the crowded synagogue, Jesus saw her. Breaking off his discourse, he called her to himself. It cannot have been easy for her to make her way forward, and she must have felt painfully self-conscious. Yet Jesus waited patiently, while in complete silence the eyes of the entire assembly were fixed upon the two of them.

 

[Hiddenthings]

Healing

“Woman,” he said, in that tone of compassion the twelve had often heard, “you are loosed from your infirmity.” Yet she remained bent in her habitual posture of obeisance. Why did Jesus speak as though it were already done, when all could see she was still gripped by her affliction? Perhaps he had in mind the prophetic Scriptures that foretold such wonders: “I will make the crooked straight.” From the Lord’s perspective, the miracle was already as good as accomplished.

Then he laid his hands upon her, and immediately the wonder occurred before everyone’s eyes. Slowly but surely, her bent frame straightened. For the first time in many years, her eyes met Jesus’ gaze, expressing gratitude silently and then aloud. With her head uplifted as never before, she offered a spontaneous prayer of praise and thanksgiving to heaven, and continued, as the Greek implies. Remarkably, the Hebrew word for “crooked” (Isaiah 45:2) can also mean “glorify” (v.13): “The Lord lifts up those who are bowed down.” She openly recognized that it was through Jesus that God had worked in her.

 

[Hiddenthings]

Then came a sharp anticlimax. The ruler of the synagogue, too intimidated to confront Jesus directly, chose to express his disapproval through the crowd. Addressing them roughly, he said, “There are six days suitable for this kind of work. If you want to be healed, wait for one of those days instead of desecrating the Sabbath.” His remark was not only insincere but openly insolent, aimed squarely at Jesus.

The Lord quickly exposed the falsity of their criticism. Even their extreme Sabbatarianism permitted untying an animal and leading it to water on the holy day, even if it had been tethered only a few hours. Here, however, was no animal but a daughter of Abraham, endowed with Abraham’s faith, suffering grievously for eighteen long years. How could it be right to aid a beast but deny relief to such a human? Jesus’ challenge, “Ought not?” could be read as, “Is it not necessary that…?”, arguing that her healing was not merely permissible but imperative.

In making this point, Jesus, according to some manuscripts, used the plural, saying, “Hypocrites!” The added comment, “All his adversaries were put to shame,” suggests that he had been granted use of the synagogue precisely because his critics expected to find grounds to condemn him. Instead, the official and his allies were confounded (in fulfillment of Isaiah 41:11), while the people rejoiced at the many glorious works he performed.

 

[Hiddenthings]

“Bound by Satan”

Some readers struggle with the description of this woman’s disability as “having a spirit of infirmity” and being “bound by Satan.” It seems that Jesus accepted the use of demoniac terminology because it approximated the truth. Both the good and the evil that humans experience fall under the governance of God’s angels; as the Psalmist describes, there are “angels of evil” (Psalm 78:49).

In this case, the woman’s affliction had been caused by such an angel, whom Jesus identified as “Satan” because, like the adversary in Job, he opposed her. The phrase “spirit of infirmity” simply signifies “the angel responsible for her affliction.” Viewed in this light, this and similar miracles take on even greater significance: they openly demonstrate Jesus’ ultimate authority over the angels and foreshadow the time when the activities of these “angels of evil” will no longer have any hold over humanity.

The term “evil angels” (AV) does not mean “wicked angels”, there are no such beings. All angels exist as ministers of God, carrying out His will (Hebrews 1:14). This includes those through whom the plagues fell on Egypt. Scriptures such as Isaiah 45:7 and Amos 3:6 make it clear that what humans perceive as “evil” or unpleasant experiences is under God’s control.

There are angels of blessing (Psalm 34:7; Matthew 18:10; Acts 12:7) and angels of “evil” (2 Samuel 24:16; Acts 12:23; 1 Corinthians 10:10; Proverbs 17:11; and numerous instances in Revelation; notably the “evil spirit” sent upon Saul in 1 Samuel 16:14). The RSV and NIV often translate this as a “band” or “company of destroying angels.” In the tenth plague, both angels of blessing and angels of “evil” were active in Egypt

 

[VictoryinJesus]

Bent almost double, she could scarcely look ahead, and to lift her eyes toward heaven was utterly impossible. As the record says: “She was completely bent and could not straighten herself at all.”

what an awesome thread! It’s encouraging and a reminder, I think, of the Goodnews!

“She was completely bent and could not straighten herself at all.” What stands out to me in this she could not straighten herself. Considering the visual of “bent almost over” “she could scarcely look ahead” “to lift her eyes to heaven was utterly impossible” …unable to “straighten” or unable to lift herself up.
James 4:6-10 But he gives more grace. Wherefore he says, God resists the proud, but gives grace unto the humble. [7] Submit yourselves therefore to God. Resist the devil, and he will flee from you. [8] Draw near to God, and he will draw near to you.(Jesus drew the woman unto himself) Cleanse your hands, you sinners; and purify your hearts, you double minded. [9] Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. [10] Humble yourselves in the sight of the Lord, and he shall lift you up. <this is why the woman bent whom was unable to lift up herself stands out to me.
Also, Matthew 11:28-30 Come to me, all who labor and are heavy laden, and I will give you rest. [29] Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. [30] For my yoke is easy, and my burden is light."

“Woman,” he said, in that tone of compassion the twelve had often heard, “you are loosed from your infirmity.” Yet she remained bent in her habitual posture of obeisance. Why did Jesus speak as though it were already done, when all could see she was still gripped by her affliction? Perhaps he had in mind the prophetic Scriptures that foretold such wonders: “I will make the crooked straight.”

I was thinking the same thing “Perhaps he had in mind the prophetic Scriptures that foretold such wonders: “I will make the crooked straight.” …wow, I will make the crooked places straight. Is the woman bent over unable to lift herself up …”a place”? I think so, because she is “the place” where “you are built together” “joined” “tempered together for the habitation of God—the place “edifying itself(together)” in Love for God’s Spirit to dwell.

In this case, the woman’s affliction had been caused by such an angel, whom Jesus identified as “Satan” because, like the adversary in Job, he opposed her. The phrase “spirit of infirmity” simply signifies “the angel responsible for her affliction.” Viewed in this light, this and similar miracles take on even greater significance:

Agree. But usually if you mention this and similar miracles taking on greater significance …it’s shunned as if it diminishes its original meaning instead of enhancing it. “Perhaps he had in mind the prophetic Scriptures that foretold such wonders: “I will make the crooked straight.”
Acts 13:8-10 But Elymas the magician (for that is the meaning of his name) opposed them, seeking to turn the proconsul away from the faith. [9] But Saul, who was also called Paul, filled with the Holy Spirit, looked intently at him [10] and said, "You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord?

 

[Hiddenthings]

An acted parable

There may be yet further symbolism behind this power, wonder and sign wrought in the synagogue. The poor woman, bowed down under her affliction, is readily seen as a picture of the people of Israel suffering under the burden and bondage of the Law (@dak). As she could in no wise lift up herself, so also Israel found salvation by their own efforts to be an impossibility. And this continued all through the long period Messiah was coming to open manifestation (the hidden years, 12-30). Yet those in Israel who were called to Jesus and responded were made free from the Law and glorified God for the blessing they now experienced. Corresponding to the laying on of hands by Jesus is the direction of the Holy Spirit in the early church. The woman was called by Jesus "a daughter of Abraham." How well this phrase fills out her character! (cp. Luke 19 :9; and contrast 13: 25d, 28). She was in the synagogue to be instructed by Jesus; called by him, she came at once, in spite of difficulty; healed, she immediately gave God thanks. Hers was a justification by Abrahamic faith such as all Jewry needed to learn. The criticism by the ruler of the synagogue has its counterpart in the bitter opposition of the Jewish leaders to the early church. And the miracle happened on the sabbath day because "he that is entered into God's rest hath ceased from his own works" (Heb. 4 :10), that is, from all attempts to work out his own justification. Other details, such as the fact that the woman did not, could not, see Jesus in person until after being healed, and the glorifying of God by the multitude, are also worth considering.

 

[Hiddenthings]

what an awesome thread! It’s encouraging and a reminder, I think, of the Goodnews!

“She was completely bent and could not straighten herself at all.” What stands out to me in this she could not straighten herself. Considering the visual of “bent almost over” “she could scarcely look ahead” “to lift her eyes to heaven was utterly impossible” …unable to “straighten” or unable to lift herself up.
James 4:6-10 But he gives more grace. Wherefore he says, God resists the proud, but gives grace unto the humble. [7] Submit yourselves therefore to God. Resist the devil, and he will flee from you. [8] Draw near to God, and he will draw near to you.(Jesus drew the woman unto himself) Cleanse your hands, you sinners; and purify your hearts, you double minded. [9] Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. [10] Humble yourselves in the sight of the Lord, and he shall lift you up. <this is why the woman bent whom was unable to lift up herself stands out to me.
Also, Matthew 11:28-30 Come to me, all who labor and are heavy laden, and I will give you rest. [29] Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. [30] For my yoke is easy, and my burden is light."



I was thinking the same thing “Perhaps he had in mind the prophetic Scriptures that foretold such wonders: “I will make the crooked straight.” …wow, I will make the crooked places straight. Is the woman bent over unable to lift herself up …”a place”? I think so, because she is “the place” where “you are built together” “joined” “tempered together for the habitation of God—the place “edifying itself(together)” in Love for God’s Spirit to dwell.

Agree. But usually if you mention this and similar miracles taking on greater significance …it’s shunned as if it diminishes its original meaning instead of enhancing it. “Perhaps he had in mind the prophetic Scriptures that foretold such wonders: “I will make the crooked straight.”
Acts 13:8-10 But Elymas the magician (for that is the meaning of his name) opposed them, seeking to turn the proconsul away from the faith. [9] But Saul, who was also called Paul, filled with the Holy Spirit, looked intently at him [10] and said, "You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord?

Thanks for this Victory - you know I've study this subject (Isaiah 40 also) many times over the years and it amazes me every time I consider its depth of meaning for those who will be found in Christ Jesus!

Slide Title: Parallels Between Isaiah 45–46 and Luke 13

Isaiah 45–46	Luke 13
45:2 – The crooked straight	13:11 – Bowed together
45:23 (and 46:2) – Every knee shall bow	13:11 – Bowed together
45:17 – World without end	13:11 – To the uttermost
46:1 (LXX: ekluo, perf.)	13:12 – apoluo (perf.)
45:25 (LXX) – Shall glorify	13:17 – Glorious things / Glorified God
45:13 – My captives (Heb: “my bound ones”)	13:16 – Whom Satan hath bound
45:16, 24 – Put to shame	13:17 – Put to shame
45:11 – The work of my hands	13:13 – Laid hands on her
45:11 – My sons	13:16 – Daughter of Abraham
45:22 – Look unto me, and be ye saved	13:13 – Made straight
45:24 – To him shall they come	13:24 – Come and be healed
45:20 – Assemble yourselves (LXX: sunago)	13:14 – The synagogue

 

[Hiddenthings]

Some Notes on Lk. 3:1 0-1 7

10.	On the sabbath. Verse 10 could mean "for several sabbaths". The word is plural in v.10, but singular in v. 14, 15, 16.
11.	Bowed together. This Gk. word conies in only one place in LXX: "Being bowed down in the face, I groan" (Job 9: 27 LXX). It was a Satan-angel who brought this on Job. (no such thing as a fallen angel only those Who do His Pleasure (good or evil)
15.	His ox or his ass. The rabbis said that on the sabbath a man might draw water but not carry it to the beast.
16.	A daughter of Abraham. Cp. v. 25, 28; 19:9; Jn. 8:33,39.
	Lo. The force of this is: "for 18 years, don't forget!"
17.	Glorious things Cp. Jn.2:11; 11:40; Mk 2:12; s.w. Ex.15:l.

 

[Hiddenthings]

Now lets go back to the beginning and dive a little deeper into this amazing event.

In Luke 13:10–11, Jesus enters one of their synagogues, showing his custom of teaching in such places early in his ministry, though opportunities were limited later. It’s noteworthy how organized the Sanhedrin was in restricting the venues where Christ could teach; censorship was clearly a high priority for them.

A woman, typically inconspicuous in the synagogue, is described as having a spirit of infirmity (feebleness). Jesus shows compassion for her, reflecting the same sympathy noted in Heb 4:15, and ultimately, he was crucified because of his identification with human weakness (2 Cor. 13:4).

She had been bent over for 18 years, a posture symbolic of the burden of the law (Gal. 5:1; Matt. 23:4). The text notes she could not fully straighten herself, emphasizing the impossibility of bearing this weight alone (Acts 15:10).

Acts 15:10 “Now therefore why do you test God by putting a yoke on the neck of the disciples that neither our fathers nor we have been able to bear?”

@dak question for you here...I appreciate your view of the Law but here in reference to "our fathers" do you see this as those things added to the Law or does the Apostle have the entire Law in view?

 

[Sabé]

Jesus showed Maria Valtorta scenes from His life on earth over the course of a few years. If interested, you can read her description of this scene (Lk. 13:10-17) in full: Ch. 336. The Crippled Woman of Korazim in The Poem of the Man-God: Vol. III.

10.	On the sabbath. Verse 10 could mean "for several sabbaths". The word is plural in v.10, but singular in v. 14, 15, 16.

The word "Sabbath" is singular in verse 10, not plural. (Lk. 13:10)

In Luke 13:10–11, Jesus enters one of their synagogues, showing his custom of teaching in such places early in his ministry, though opportunities were limited later. It’s noteworthy how organized the Sanhedrin was in restricting the venues where Christ could teach; censorship was clearly a high priority for them.

According to Maria Valtorta, who was shown this scene in a vision by Jesus, it took place in the third year of Jesus's ministry, and the synagogue was located in Korazim, and the elders of that town insisted that Jesus preach there on that Sabbath.

A Fine Character

Among those present was a woman afflicted for eighteen long years with a severe curvature of the spine, likely caused by the collapse of several vertebrae. For all that time she had been barely mobile. Bent almost double, she could scarcely look ahead, and to lift her eyes toward heaven was utterly impossible. As the record says: “She was completely bent and could not straighten herself at all.”

Yet there she was in the synagogue. Her very presence testified to her steadfast piety, faithfully attending for worship and instruction despite the immense discouragement and difficulty of her condition. Still, having surely heard of the wonders performed by Jesus, it is hard to imagine she came without at least some quiet hope that his compassion and power might be shown toward her.

That hope was soon fulfilled. Though in her bent condition she was hardly noticeable in the crowded synagogue, Jesus saw her. Breaking off his discourse, he called her to himself. It cannot have been easy for her to make her way forward, and she must have felt painfully self-conscious. Yet Jesus waited patiently, while in complete silence the eyes of the entire assembly were fixed upon the two of them.

Luke's account, and your speculation that the woman had a "quiet hope", is in accordance with what Maria Valtorta witnessed in her vision of this scene, for she described that the woman, named "Martha", was a cripple, and that prior to her healing, was so bent that she looked like a question mark, and plodded along with her walking stick, with her head just reaching to the top of it. She also described having heard Jesus tell Martha, right before He healed her, that He was going to reward her for her "silent humble faith."

Healing

“Woman,” he said, in that tone of compassion the twelve had often heard, “you are loosed from your infirmity.” Yet she remained bent in her habitual posture of obeisance.

Then he laid his hands upon her, and immediately the wonder occurred before everyone’s eyes. Slowly but surely, her bent frame straightened.

Luke didn't say that after Jesus told the woman to be cured that she "remained bent", nor did he say that after Jesus laid His hands on her that "Slowly but surely, her bent frame straightened", but rather said, "When Jesus saw her, he called her, and said to her, 'Woman, you are freed from your infirmity.' He laid his hands on her, and immediately she stood up straight and glorified God." This is in accordance with what Maria Valtorta witnessed in her vision of this scene, for she described the following:

Woman, come here!» He says pointing to a woman who is near a wall and is so bent that she looks like a question mark.

The people look where Jesus is pointing, but they cannot see the woman, neither can she see Jesus and His hand from her position. Several people say to her: «Go, Martha! He is calling you.» And the poor woman plods along with her walking stick, with her head just reaching to the top of it.

She is now before Jesus, Who says to her: «I will give you a souvenir of My passing here and a reward for your silent humble faith. Be cured of your infirmity» He shouts finally, laying His hands on her shoulders.

And the woman stands up at once, as straight as a palm-tree, and raising her arms she cries: «Hosanna! He has cured me! He has seen His faithful servant and has helped her. Praise be to the Savior and King of Israel! Hosanna to the Son of David!»

The crowd sing their hosannas with the woman, who is now on her knees at Jesus' feet, kissing the hem of His tunic, while He says to her: «Go in peace and persevere in your Faith.»

Then came a sharp anticlimax. The ruler of the synagogue, too intimidated to confront Jesus directly, chose to express his disapproval through the crowd. Addressing them roughly, he said, “There are six days suitable for this kind of work. If you want to be healed, wait for one of those days instead of desecrating the Sabbath.” His remark was not only insincere but openly insolent, aimed squarely at Jesus.

The Lord quickly exposed the falsity of their criticism. Even their extreme Sabbatarianism permitted untying an animal and leading it to water on the holy day, even if it had been tethered only a few hours. Here, however, was no animal but a daughter of Abraham, endowed with Abraham’s faith, suffering grievously for eighteen long years. How could it be right to aid a beast but deny relief to such a human? Jesus’ challenge, “Ought not?” could be read as, “Is it not necessary that…?”, arguing that her healing was not merely permissible but imperative.

In making this point, Jesus, according to some manuscripts, used the plural, saying, “Hypocrites!” The added comment, “All his adversaries were put to shame,” suggests that he had been granted use of the synagogue precisely because his critics expected to find grounds to condemn him. Instead, the official and his allies were confounded (in fulfillment of Isaiah 41:11), while the people rejoiced at the many glorious works he performed.

Luke's account is in accordance with what Maria Valtorta witnessed in her vision of this scene, for she described the following:

The crowd sing their hosannas with the woman, who is now on her knees at Jesus' feet, kissing the hem of His tunic, while He says to her: «Go in peace and persevere in your Faith.»

The head of the synagogue, who obviously still resents the words spoken by Jesus before the parable, wants to repay reproaches with poison and shouts angrily, while the crowds open to let the cured woman pass: «There are six days to work, six days to ask and to give. So come during those six days, both to ask and to give. Come and be cured during those days, without infringing the Sabbath, you sinners and misbelievers, corrupted and corrupters of the Law!» and he tries to push everybody out of the synagogue, as if he were driving profanation out of the place of prayer.

But Jesus, Who sees that he is being helped by the four elders seen previously and by others scattered amongst the crowd, who appear to be the most scandalized and... tormented by Jesus' crime, with His arms folded on His chest, looks at him in an imposing severe attitude and shouts: 'Hypocrites! Which of you on this day has not untied his ox or his donkey from the manger and taken it out for watering? And who has not taken a sheaf of grass to his sheep and milked their full udders? If you have six days to do so, why have you done it also today, just for a little milk, or for fear that your ox or your donkey might die of thirst and you might lose it? And should I not have freed this woman from her chains after Satan had held her bound for eighteen years, only because this is the Sabbath? Go. I was able to relieve her from a misfortune that she did not want. But I will never be able to relieve you from yours, because you want them, O enemies of Wisdom and Truth!'

The good people, among the many malicious ones in Korazim, approve and agree, while the others, livid with rage, run away, deserting the livid synagogue leader.

Jesus also leaves him and goes out of the synagogue, surrounded by good people who go with Him as far as the countryside: where He blesses them for the last time. He then takes the main road with His cousins, Peter and Thomas...

 

[Hiddenthings]

The word "Sabbath" is singular in verse 10, not plural: "He was teaching in one of the synagogues on the Sabbath day." (Lk. 13:10)

In Luke 13:10, the Greek phrase for “on the Sabbath” is plural (sabbata), which can carry the sense of “on multiple Sabbaths” or “for several Sabbaths.” By contrast, in verses 14–16, the word appears in the singular (sabbaton), referring specifically to that particular Sabbath.

σάββατον sábbaton, sab'-bat-on; of Hebrew origin (H7676); the Sabbath (i.e. Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se'nnight, i.e. the interval between two Sabbaths; likewise the plural in all the above applications:—sabbath (day), week.

These are just notes Sabe so no need to argue other them!

 

[Sabé]

In Luke 13:10, the Greek phrase for “on the Sabbath” is plural (sabbata), which can carry the sense of “on multiple Sabbaths” or “for several Sabbaths.” By contrast, in verses 14–16, the word appears in the singular (sabbaton), referring specifically to that particular Sabbath.

σάββατον sábbaton, sab'-bat-on; of Hebrew origin (H7676); the Sabbath (i.e. Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se'nnight, i.e. the interval between two Sabbaths; likewise the plural in all the above applications:—sabbath (day), week.

These are just notes Sabe so no need to argue other them!

The Koine Greek form of the word "σάββατον" (sabbaton) used in Lk. 13:10 is "σάββασιν" (sabbasin, dat pl neut), not sabbata, and sabbasin can refer to a singular Sabbath day. This plural form of the Greek word for Sabbath, sabbaton, was commonly used in the Septuagint (the Greek Old Testament) and the New Testament to denote a single Sabbath.

 

[Hiddenthings]

The Koine Greek form of the word "σάββατον" (sabbaton) used in Lk. 13:10 is "σάββασιν" (sabbasin, dat pl neut), not sabbata, and sabbasin can refer to a singular Sabbath day. This plural form of the Greek word for Sabbath, sabbaton, was commonly used in the Septuagint (the Greek Old Testament) and the New Testament to denote a single Sabbath.

Luke 13:10, the Greek reads: Ἦν δὲ διδάσκων ἐν μιᾷ τῶν συναγωγῶν ἐν τοῖς σάββασιν.

Here, σάββασιν (sabbasin) is indeed the dative plural neuter of σάββατον.

• Although grammatically plural, it was a common Semitic/Koine idiom to use the plural to refer to a single Sabbath day.
• This usage comes from the Septuagint (LXX), where sabbata (plural) often translates the Hebrew שַׁבָּת (shabbat), even when a single Sabbath is meant.

Looks like we both are right - interesting

 

[Sabé]

Looks like we both are right - interesting

Well, actually, you weren't completely right. Where you were wrong was saying, "In Luke 13:10, the Greek phrase for “on the Sabbath” is plural (sabbata)", which is why I said, "The Koine Greek form of the word "σάββατον" (sabbaton) used in Lk. 13:10 is "σάββασιν" (sabbasin, dat pl neut), not sabbata, and sabbasin can refer to a singular Sabbath day. This plural form of the Greek word for Sabbath, sabbaton, was commonly used in the Septuagint (the Greek Old Testament) and the New Testament to denote a single Sabbath."

 

[Hiddenthings]

Well, actually, you weren't completely right. Where you were wrong was saying, "In Luke 13:10, the Greek phrase for “on the Sabbath” is plural (sabbata)", which is why I said, "The Koine Greek form of the word "σάββατον" (sabbaton) used in Lk. 13:10 is "σάββασιν" (sabbasin, dat pl neut), not sabbata, and sabbasin can refer to a singular Sabbath day. This plural form of the Greek word for Sabbath, sabbaton, was commonly used in the Septuagint (the Greek Old Testament) and the New Testament to denote a single Sabbath."

Are you still sore? It's been a while you know.

 

[Sabé]

Are you still sore? It's been a while you know.

I don't know what you're referring to. I was just correcting your statement "Looks like we both are right" by saying "Well, actually, you weren't completely right. Where you were wrong was saying, 'In Luke 13:10, the Greek phrase for “on the Sabbath” is plural (sabbata)", which is why I said, "The Koine Greek form of the word "σάββατον" (sabbaton) used in Lk. 13:10 is "σάββασιν" (sabbasin, dat pl neut), not sabbata, and sabbasin can refer to a singular Sabbath day. This plural form of the Greek word for Sabbath, sabbaton, was commonly used in the Septuagint (the Greek Old Testament) and the New Testament to denote a single Sabbath.'"

 

[Hiddenthings]

In verse 12, Jesus saw the woman, her condition was immediately obvious, but he also discerned her character. When he called her forward, it must have startled everyone in the synagogue. His words, “Thou art loosed” (Greek: “free,” also rendered “set at liberty” in Heb. 13:23), were in the past tense: “You have been loosed.” Would she now dare to straighten herself? In verse 13, Jesus laid his hands on her, his personal touch stirring faith and immediately she was healed. Only God can raise up the downcast (Psa. 145:14; 146:8), and at once she stood upright, able to look her Lord in the eye for the first time. In response, she glorified God, recognizing the miracle not as the work of a mere man, but as an act of God himself, just as the Gentiles did (Matt. 15:31).

 

[Hiddenthings]

Jesus showed Maria Valtorta scenes from His life on earth over the course of a few years. If interested, you can read her description of this scene (Lk. 13:10-17) in full: Ch. 336. The Crippled Woman of Korazim in The Poem of the Man-God: Vol. III.

Please don’t post Roman Catholic links (or content) in my thread...thank you

 

[Sabé]

Please don’t post Roman Catholic links (or content) in my thread...thank you

Ok, but FYI: It's Christian (Catholic), not Roman Catholic.