This exegetical study of An Exegetical Analysis of μενοῦν in Luke 11:28 is based on a b-greek discussion from Wed May 5 12:44:17 EDT 1999.
The initial query concerned the translation of the Greek particle μενοῦν in Luke 11:28. The standard English translation “Blessed *rather* are those who hear the word of God and keep it” was questioned. An alternative translation suggesting an affirmative nuance, such as “Indeed — and blessed moreover are those . . .”, was proposed, drawing parallels with instances of μενοῦνγε in Romans 10:18 and Philippians 3:8, where a similar affirmative rendering (“Indeed . . .”) seems plausible.
The central exegetical issue revolves around the precise semantic force of the Greek particle μενοῦν in Luke 11:28. Specifically, the debate is whether it functions primarily as an adversative or corrective particle (“rather,” implying a contrast or a substitution of a new, more important statement) or as an affirmative or confirmatory particle (“indeed,” “certainly,” “moreover,” serving to reinforce or expand upon a previous statement). This distinction carries significant theological implications for understanding Jesus’ response to the woman’s acclamation of his mother, particularly concerning the relationship between biological lineage and spiritual obedience.
An Exegetical Analysis of μενοῦν in Luke 11:28
αὐτὸς δὲ εἶπεν· μενοῦν μακάριοι οἱ ἀκούοντες τὸν λόγον τοῦ θεοῦ καὶ φυλάσσοντες.
(Nestle, 1904)
Key differences with SBLGNT (2010):
- Nestle (1904) uses a colon (·) after εἶπεν, while SBLGNT (2010) uses a comma (,).
- Nestle (1904) capitalizes Μενοῦν at the beginning of the direct speech, while SBLGNT (2010) also capitalizes Μενοῦν. (The post’s given Greek for Nestle 1904 had lowercase μενουν, but standard Nestle 1904 editions would capitalize it after the colon for direct speech).
- No substantive textual variants for μενοῦν itself are noted in major critical editions between Nestle 1904 and SBLGNT 2010.
Textual Criticism (NA28) and Lexical Notes
The text of Luke 11:28 is remarkably stable across critical editions. The Nestle-Aland 28th Edition (NA28), like the SBLGNT (2010), presents the reading: `αὐτὸς δὲ εἶπεν, Μενοῦν μακάριοι οἱ ἀκούοντες τὸν λόγον τοῦ θεοῦ καὶ φυλάσσοντες.` The minor punctuation difference (comma instead of colon after εἶπεν) and capitalization of Μενοῦν do not impact the core lexical or semantic analysis of the particle itself, as no variant readings for μενοῦν are attested in the critical apparatus of NA28.
Lexically, the particle μενοῦν (or μὲν οὖν) is a compound of μέν and οὖν. According to BDAG (Bauer, Danker, Arndt, Gingrich), μενοῦν and μενοῦνγε are particles frequently used, especially in replies, to emphasize or correct. BDAG notes that it can mean “rather, on the contrary” (citing Luke 11:28 as a prime example), but also “Indeed” (Romans 10:18), and “more than that” (Philippians 3:8). It further points out its occasional occurrence at the beginning of a clause, contrary to classical Greek usage for μέν. This summary from BDAG highlights the inherent ambiguity and contextual dependence of the particle.
The broader lexical landscape from sources like Kittel’s Theological Dictionary of the New Testament further illuminates the components. Μέν (TDNT IV, 363ff) often functions to affirm, confirm, or emphasize, frequently setting up a contrast or correlation. Οὖν (TDNT V, 735ff) typically indicates consequence, continuation, or a logical transition, translating as “then,” “therefore,” “so.” When combined as μενοῦν, the particle complex can indeed function in various ways: as resumptive, confirmatory, corrective, or adversative, with its precise force dictated by the immediate and broader literary context. The juxtaposition of these potential meanings in dictionaries underscores the interpretive challenge in Luke 11:28, as the context allows for readings that are either predominantly corrective or predominantly affirmative.
Translation Variants and Grammatical & Rhetorical Analysis
The interpretation of μενοῦν in Luke 11:28 primarily oscillates between two main semantic poles: a corrective/adversative force and an affirmative/emphatic force, with a nuanced “soft corrective” bridging the two. Grammatically, μενοῦν initiates Jesus’ direct response, following the woman’s acclamation of his mother’s blessedness (“Blessed is the womb that bore you and the breasts that nursed you!”). Rhetorically, Jesus’ statement aims to either qualify, redirect, or amplify the woman’s sentiment.
1. The Corrective/Adversative Interpretation (“Rather,” “On the contrary”):
This is a prominent traditional rendering, favored by many modern Protestant translations (e.g., NASB: “On the contrary, blessed…”; NIV, NRSV, Amplified: “Blessed rather…”). Older Roman Catholic translations like the Rheims Bible (“Yea rather”) and the New American Bible (“Rather”) also adopted this. This interpretation views Jesus as correcting the woman’s focus on his biological mother, redirecting it to a more profound spiritual blessedness found in hearing and keeping God’s word. The grammatical function here is seen as introducing a contrast, implying that while the woman’s statement might be true in some sense, a greater or more essential truth supersedes it. Scholar J.A. Fitzmyer, as cited in the discussion, explicitly identifies μενοῦν here as having a “corrective” sense, rejecting purely adversative or affirmative readings for Luke’s usage. This understanding posits that Jesus is downplaying the significance of physical relationship to him in favor of spiritual obedience.
2. The Affirmative/Emphatic Interpretation (“Indeed,” “Certainly,” “More Blessed Still”):
This alternative translation suggests that μενοῦν functions as an affirmation or an intensification, confirming the woman’s statement while expanding upon it. Proponents of this view argue that “indeed” or “certainly” better aligns with the overall Lukan theological emphasis. Parallels such as Romans 10:18 and Philippians 3:8, where μενοῦνγε is translated affirmatively (“Indeed”), support this possibility. Lexicographical resources like Liddell & Scott also note instances where μενοῦν can mean “so then” or be used in “strong affirmation.” From a rhetorical standpoint, this interpretation presents Jesus as not negating his mother’s blessedness but rather universalizing it—she is blessed, and *indeed*, all who hear and keep God’s word are likewise blessed. This aligns with Luke’s portrayal of Mary as an exemplary figure who “kept all these words, turning them over in her heart” (Lk 2:19, 51) and is called “blessed” for her faith (Lk 1:45). In this reading, Jesus uses his mother as an *example* of what he is describing, rather than a contrast to it.
3. The Soft Corrective / Affirmative with Re-prioritization (“Yes, but rather,” “Certainly! but it’s because…”):
This third approach attempts to synthesize the previous two, acknowledging a corrective element but softening its implications. It suggests that Jesus affirms the truth of the woman’s statement (that his mother is blessed) but immediately re-prioritizes the *reason* for that blessedness. The nuance implies: “Yes, she is blessed, but more fundamentally, or more significantly, those who hear the word of God and keep it are blessed.” This interpretation allows for continuity with Luke’s positive portrayal of Mary while still emphasizing the paramount importance of spiritual obedience. The particle here would signal not a refutation, but a re-focusing or an elevation of the spiritual over the merely physical. This might be understood as “conceding a point while introducing a stronger one.”
Conclusions and Translation Suggestions
The ambiguity of μενοῦν in Luke 11:28 reflects a significant exegetical challenge, made more complex by historical confessional debates surrounding the Virgin Mary’s role. While the particle certainly has the capacity to introduce a strong contrast or correction, the Lukan context, particularly the consistent portrayal of Mary as a model of faith and obedience, lends considerable weight to an interpretation that affirms her blessedness while expanding its scope to all disciples. The choice of translation thus hinges on whether Jesus is seen as primarily contrasting or primarily amplifying the woman’s praise.
Based on the arguments presented, three distinct translation suggestions are offered:
-
“Blessed rather are those who hear the word of God and keep it.”
This translation emphasizes a clear corrective or adversative force, suggesting Jesus is contrasting the woman’s acclamation of his physical mother with a more profound spiritual blessedness available to all. -
“Indeed, blessed are those who hear the word of God and keep it.”
This translation highlights an affirmative and emphatic sense, indicating that Jesus is confirming the woman’s sentiment and then broadening the scope of blessedness to all who demonstrate spiritual obedience. -
“Certainly, but more blessed still are those who hear the word of God and keep it.”
This translation offers a nuanced “soft corrective” or an affirmation with re-prioritization, acknowledging the truth of the preceding statement while redirecting the focus to a more fundamental and universal basis for blessedness.