The passage
      v10. Jesus is here functioning as a Rabbi, "teaching in one of the synagogues." He uses the healing for teaching purposes.
      v11. In typical style, Luke, using the eye of a doctor, details the crippled woman's complaint. She has "a spirit of infirmity" which Luke tells us is demonic in origin, but not a symptom of demon possession.
      v12. As usual, Jesus heals with a word of authority.
      v13. Jesus uses his hands to signify that he is transmitting power to the paralyzed woman, although this is not a necessary element of the healing.
      v14. The President of the Synagogue judges Jesus' act by the Mosaic Law. As a typical legalist, he fails to understand what is meant by "work", and more particularly, he fails to understand the significance of the Sabbath. The day of rest signifies the good and proper end of creation. For a creation, now bound in the curse of sin and under Satan's control, this "rest" is but a future hope. The healing (the release) of the paralyzed woman on the Sabbath day, serves as a sign that the day of God's rest is close at hand and therefore, is an event for rejoicing rather than condemnation.
      v15. Those of the Qumran sect wouldn't even give water to a thirsty animal on the Sabbath. The Pharisees aren't that strict, although they are "hypocrites" - play-actors, good on form but poor on substance.
      v16. As a "daughter of Abraham", this woman can rightly look forward to her sabbath-rest in the coming messianic kingdom. Sadly, the Pharisees fail to recognize her healing as a deliverance from Satan's bondage.
      v17. This verse defines the message of the episode. In the face of the coming kingdom, Jesus "reduced his opponents to shame" and "the people rejoiced." The episode displays the presence and power of the coming reign of God in Christ, it reminds us of the day when God will break Satan's power to enslave and usher in an eternal heavenly rest. The following two parables remind us of the immediacy of this reality; the kingdom of God is upon us.
      v18-21. The parables of the Mustard seed and Yeast carry no attached interpretation. In Matthew's gospel they stand together in a group of kingdom parables, Matt.13:31-33. Kingdom parables (usually beginning with the phrase "the kingdom of God/heaven is like") are gospel proclamations in the form of a riddle; they proclaim that "the kingdom of God is at hand", it is bursting in upon us. Luke gives us a clue to their meaning by the way he links these two parables with the healing of the crippled woman. Although usually seen as parables of growth, often of the church growing from humble beginnings, they are more likely proclaiming the immediacy of God's kingdom, of the inauguration of God's eternal reign in Christ. So, these parables proclaim that "the day" is upon us; a mighty tree is before us, the bread is ready for the oven. The powers of darkness have been defeated, God's Sabbath rest is here - "the kingdom of God is at hand, repent and believe the gospel."

Worth rejoicing
      Our passage for study is a "you ain't seen nothin' yet" story. It reminds us of the coming day in glory when we will be released from the curse presently binding the creation. No more death, no more pain, the former things passed away, every tear wiped from our eyes. The story reminds us of the coming Sabbath, of our rest in God the creator through our rest in Jesus. It reminds us of the day when the garden is regained and all is well. It prompts us to be "delighted with all the wonderful things" the Lord is doing. Above all, it reminds us that for the beginning of this new day it is one minute to midnight.
      "Nothing ever works here" is a true observation about life, but it is not the whole truth. There is the Sabbath day, the weekend, or better still the long weekend. It's true that economic rationalism has put a rather large dent in the weekend. Often people get their weekend during the week, in dribs and drabs.... All part of the "bottom line" of industrial efficiency at the expense of community, at the expense of relationships. Yet, there it stands, the weekend, a sign of an eternal freedom from the struggle and pain of daily living.
      Every now and then we get little sign of the coming eternal rest, a touch of the Master's hand. In this moment we see beyond the present to the eternal Sabbath that is ours, the day when the powers of the kingdom overcome the dark side. The truth is that this day is already flooding in upon us.

v10
      hn didaskwn (didaskw) pres. part. "Jesus was teaching" - he was teaching. Probably a periphrastic imperfect, serving to accentuate durative action in the past, but possibly adverbial forming a temporal clause, "when ("while", Berkeley) he was teaching", Moffatt, or even complementary, completing the thought of the verb to-be / exist / happen, "It happened that he was teaching", Phillips.
      en mia/ twn sunagwgwn "in one of the synagogues" - Indefinite, so "in a synagogue."

v11
      kai idou "-" - and behold.
      hn (eimi) "[a woman] was there" - The Textus Receptus adds the imperfect verb to-be after woman, probably to fix up the grammar. "There was a woman", Moffatt.
      ecousa (ecw) pres. part. "who had been [crippled ....]" - having. The participle is attributive, forming a relative clause modifying "the woman", as NIV. "Have" here may mean "possessing", or "experiencing" ..., see below.
      pneuma ... asqeneiaV "crippled by a spirit" - a spirit of infirmity, weakness. The genitive is probably descriptive, or even epexegetic, describing, or explaining, the type of "spirit" she has. The simplest explanation is that the "spirit" is her spirit, so she "suffered from a weakening spirit", Berkeley, she had "been ill from some psychological cause", Phillips. Luke does not describe the healing as an exorcism, so it is unlikely that she is possessed by an evil "spirit", the symptom of which is her illness, "who had a spirit in her that had made her a cripple", NCV. If an evil "spirit", possibly better, "having a sickness caused by a spirit (an evil spirit)", TNT.
      hn sugkuptousa (sugkuptw) pres. part. "she was bent over" - she was having been bent over. Paraphrastic imperfect, here treated as a simple finite verb, possibly emphasizing the durative nature of the condition, skoliosis, spondylitis, or even a psychological condition.
      anakuyai (anakuptw) aor. inf. "straighten" - [she was not able] to stand up, straighten up, raise up [toward the complete]. Infinitive expressing means, defining what she was unable to do. It is actually not clear what she is unable to do, eg., straighten up, or raise her head up. The qualifying "completely" is a further problem. Is she completely unable, ie., can do nothing about straightening herself, or is she unable completely to straighten herself, ie., she can straighten herself up a bit? "She was bent over double and quite unable to straighten herself", Barclay.

v12
      idwn (eidon) aor. part. "when [Jesus] saw [her]" - The participle best forms a temporal clause, as NIV.
      apolelusai (apoluw) perf. pas. "you are set free" - you have been set free, released. The perfect tense expressing an action with ongoing results, "the permanent nature of the cure", Marshall.

v13
      epeqhken (epitiqhmi) aor. "he put his [hands]" - Another example of Jesus touching a person, obviously not an essential element in healing, but one often used, probably for psychological reasons, reassurance, intimacy, involvement....
      paracrhma adv. "immediately" - at once. Always an evidential sign.
      anwrqwqh (anaorqow) aor. pas. "she straightened up" - she was restored, made straight, made to recover. "Suddenly she was standing straight and tall", Peterson.
      edoxazen (doxaqw) imperf. "praised [God]" - she was glorifying. The imperfect expressing durative action; she wouldn't stop praising God.

v14
      The ruler of the synagogue is literally applying Exodus 20:9.
      aganaktwn (aganaktew) pres. part. "indignant" - being indignant, annoyed/angry at a perceived wrong. Attendant circumstance participle identifying action accompanying the main verb "said". So also "[the synagogue ruler] having answered [said]", possibly "he began to answer and say to the people", but most likely redundant so not translated.
      oJti "because" - that. Here causal. Second use in this verse serves to introduce direct speech.
      dei "-" - [there are six days in which] it is necessary [to work]. "There are six days on which work ought to be done", NRSV.
      ergazesqai (ergazomai) pres. inf. "for work" - to work. Infinitive functioning as the subject of the verb "is necessary", "to work is necessary", it is also epexegetic in nature, explaining what is necessary.
      ercomenoi (ercomai) pres. part. "come [and be healed]" - coming. The participle is circumstantial identifying action accompanying the main verb, "be healed", so treated as an imperative joined to "be healed" by "and"; "come and be healed."

v15
      uJpakritai (hV ou) pl. "hypocrites" - Those who pretend to be other than what they are. The person is plural indicating that Jesus is speaking to a wider group than just the ruler of the synagogue. "Your religion is no more than a facade of conventional piety", Barclay.
      ou luei (luw) pres. "doesn't [each of you on the Sabbath] untie" - does he not untie, loosen. This negation in a question expects a positive answer.
      apagagwn (apagw) aor. part. "lead it out" - having led it out, away. Attendant circumstance participle expressing action that accompanies the verb "give a drink", so "[doesn't each of you] lead it out and give it a drink?" = "lead it away to water it", TNT.

v16
      ouk edei "should not" - is it not necessary. In a question, this negation produces an affirmative answer. This verb is often used to imply a divine necessity. If not a divine necessity, at least Jesus is making the point that, irrespective of it being the Sabbath day, he is bound to "set her loose", given that he is able to do so and she is a daughter of Abraham.
      tauthn acc. pro. "this" - this one. The pronoun here functions as a substantive, being the accusative subject of the infinitive "to be set free" = "that this woman ............ be set free [is necessary]..."
      ousan (eimi) pres. part. "-" - being [a daughter of Abraham]. The participle is adjectival, so "the one being" = "who is a daughter of Abraham." The argument seems to be that if it is proper to untie an animal to give it a drink, then it is obviously proper to "untie", release from an illness, a woman who is a Jew. "Daughter of Abraham" may refer to a person who possesses the faith of Abraham, but more likely a reference to her birthright.
      oJ SatanaV "Satan" - Identified as the source of all sickness, although, as noted above, her condition is probably not the consequence of demon possession, as such.
      edhsen (dew) aor. "has kept bound" - bound. The aorist expresses punctiliar action, so the immediacy of her being bound, and now no longer bound, is in mind.
      idou "-" - behold. This interjection here serves to emphasize how long this woman has been affected by her illness. This emphasis can be brought out by word order; "For eighteen years Satan has fettered her", Barclay.
      luqhnai (luw) aor. pas. inf. "be set free" - to be loosed. The infinitive is an epexegetic subject of the verb "it is necessary", explaining what is necessary, namely "to be loosed." The passive may be a divine passive, God does the loosing.

v17
      legontoV (legw) pres. part. gen. "when [he] said [this]" - [this] saying [he]. The genitive participle + genitive personal pronoun, "he", = genitive absolute and is usually translated as a temporal clause, as NIV, but means (instrumental), "by means of", or causal, "because of", are also possible; "his opponents were all shamed by what he said", Barclay.
      kathscunonto (kataiscunw) imperf. pas. "were humiliated" - were being put to shame. Durative sense may be intended, "were being", and a sense like "confused" may also be intended, "were covered with confusion", REB.
      toiV endoxoiV adj. "the wonderful things" - Adjective used as a substantive, so "the glorious/wonderful ???", possibly "deeds", or "things", but given the immediate context, possibly "words", see below.
      toiV ginomenoiV (ginomai) pres. part. "he was doing" - becoming, being accomplished [by him]. The participle is adjectival modifying "things/deeds/words" understood, "that he was accomplishing. "Accomplished" generally expresses what Jesus was doing, and in the immediate context it is "debating". Still, the reference may well be to the healing, cf. Isa.45:16. "His critics were looking quite silly and red-faced. The congregation was delighted and cheered him on", Peterson.

v18
      oun "-" - Possibly continuative, so not translated, as NIV, but often expressing cause/reason, "he said therefore." At least Luke is telling us that these parables are "commenting on what has just happened", Marshall. The crowds may be overjoyed with all that they have witnessed and/or heard, but have they understood the full import of it? What they have witnessed is a sign of the coming kingdom: it is now "at hand", the tree has reached maturity, the yeast leavened, the kingdom upon them. "Rejoicing" is a good first step, but must be followed by repentance and faith. So, in typical form, Jesus follows up the miracle and debate by preaching the gospel. "Then he went on", Phillips.
      hJ basileia tou qeou "the kingdom of God" - A highly charged word. The kingdom of God is an entity which consists of the people of God under the reign/rule of God. This entity has been realized in history in the kingdom of Israel, and to a lesser degree, the restored kingdom of Israel which, at the time Jesus told this parable, was subject to Rome. The prophets made it clear that these historic entities but imaged a coming kingdom which would be realized in and through the Davidic messiah. In Jesus, God's divine rule is "inaugurated", and will be realized at his second coming.
      oJmoia adj. "like" - like, similar.
      oJmoiwsw (oJmoiow) aor. subj. "shall I compare" - [to what] shall I make like, compare [it]. Deliberative subjunctive. The double question sets up v19

v19
      The parable of the Mustard Seed (or better, the Mature Khardel Tree) may serve to illustrate any of the following ideas: Growth, the small beginning in Jesus to the world-wide church today, Bock, Johnson, Plummer, Fitzmyer; A little large comparison, the ineffectual coming of Christ in Palestine in the first century is actually the coming of the kingdom, "the beginning of a mighty kingdom", Marshall, the culmination of which, the "not yet", awaits us (the tree and birds) Nolland, Stein, Caird; Completion / realization, see above, so Dodd.
      oJmoia "[it is] like" - The kingdom of God is not like a mustard seed, rather "the kingdom of God may be compared with the situation where a man takes a mustard seed and plants it in his field and it grows ......"
      kakkw/ sinapewV "mustard seed" - Sinapis Nigra, a very small seed growing to a large shrub around 2 metres tall, or a Salvadora Persica, the Khardel tree, local to Palestine, the seeds of which were used in mustards, a tall tree, 5 + metres.
      labwn (lambanw) aor. part. "took and [planted]" - having taken [planted (threw = put)]. Attendant circumstance participle identifying action accompanying the main verb "planted". A bit redundant so "plants a mustard seed in a garden", CEV.
      khpon (oV) "garden" - Even the mustard bush was planted in with the fruit trees, etc., and not the vegetable garden, so at least, "put it in his orchard", Moffatt.
      egeneto eiV dendron "became a tree" - became to/toward a tree. "It grew till it was a big tree", Barclay.
      ta peteina tou ouranou "the birds of the air" - the birds of the heaven. With regard the "birds", these may represent the Gentiles (the "children of faith") cf. Dan.4:20ff. Yet, such an interpretation moves the parable toward allegory and is therefore best avoided. The birds perched on the branches illustrate that the tree has reached its maturity.

v20
      kai palin "again" - and again. Expressing both continuation and repetition. So, "let me put it another way."