☰ Luke 10
10
1  After this1 the Lord appointed seventy-two2 others and sent them on ahead of him two by two into every town3 and place where he himself was about to go. 2  He4 said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest5 to send out6 workers into his harvest. 3  Go! I7 am sending you out like lambs8 surrounded by wolves.9 4  Do not carry10 a money bag,11 a traveler’s bag,12 or sandals, and greet no one on the road.13 5  Whenever14 you enter a house,15 first say, ‘May peace16 be on this house!’ 6  And if a peace-loving person17 is there, your peace will remain on him, but if not, it will return to you.18 7  Stay19 in that same house, eating and drinking what they give you,20 for the worker deserves his pay.21 Do not move around from house to house. 8  Whenever22 you enter a town23 and the people24 welcome you, eat what is set before you. 9  Heal25 the sick in that town26 and say to them, ‘The kingdom of God27 has come upon28 you!’ 10  But whenever29 you enter a town30 and the people31 do not welcome32 you, go into its streets33 and say, 11 ‘Even the dust of your town34 that clings to our feet we wipe off35 against you.36 Nevertheless know this: The kingdom of God has come.’37 12  I tell you, it will be more bearable on that day for Sodom38 than for that town!39
13 “Woe to you, Chorazin!40 Woe to you, Bethsaida! For if41 the miracles42 done in you had been done in Tyre43 they would have repented long ago, sitting in sackcloth and ashes. 14  But it will be more bearable for Tyre and Sidon in the judgment than for you! 15  And you, Capernaum,45 will you be exalted to heaven?46 No, you will be thrown down to Hades!47
16 “The one who listens48 to you listens to me,49 and the one who rejects you rejects me, and the one who rejects me rejects50 the one who sent me.”51
17  Then52 the seventy-two53 returned with joy, saying, “Lord, even the demons submit to54 us in your name!”55 18  So56 he said to them, “I saw57 Satan fall58 like lightning59 from heaven. 19  Look, I have given you authority to tread60 on snakes and scorpions61 and on the full force of the enemy,62 and nothing will63 hurt you. 20  Nevertheless, do not rejoice that64 the spirits submit to you, but rejoice65 that your names stand written66 in heaven.”
21  On that same occasion67 Jesus68 rejoiced69 in the Holy Spirit and said, “I praise70 you, Father, Lord71 of heaven and earth, because72 you have hidden these things from the wise73 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will.74 22  All things have been given to me by my Father.75 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides76 to reveal him.”
23  Then77 Jesus78 turned79 to his80 disciples and said privately, “Blessed81 are the eyes that see what you see! 24  For I tell you that many prophets and kings longed to see82 what you see but did not see it, and to hear what you hear but did not hear it.”
The Parable of the Good Samaritan
25  Now83 an expert in religious law84 stood up to test Jesus,85 saying, “Teacher, what must I do to inherit eternal life?”86 26  He said to him, “What is written in the law? How do you understand it?”87 27  The expert88 answered, “ Love89 the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind,90 and love your neighbor as yourself.”91 28  Jesus92 said to him, “You have answered correctly;93 do this, and you will live.”
29  But the expert,94 wanting to justify95 himself, said to Jesus, “And who is my neighbor?” 30  Jesus replied,96 “A man was going down97 from Jerusalem98 and fell into the hands of robbers, who stripped him, beat100 him up, and went off, leaving him half dead.101 31  Now by chance102 a priest was going down that road, but103 when he saw the injured man104 he passed by105 on the other side.106 32  So too a Levite, when he came up to107 the place and saw him,108 passed by on the other side. 33  But109 a Samaritan110 who was traveling111 came to where the injured man112 was, and when he saw him, he felt compassion for him.113 34  He114 went up to him115 and bandaged his wounds, pouring oil116 and wine on them. Then117 he put him on118 his own animal,119 brought him to an inn, and took care of him. 35  The120 next day he took out two silver coins121 and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’122 36  Which of these three do you think became a neighbor123 to the man who fell into the hands of the robbers?” 37  The expert in religious law124 said, “The one who showed mercy125 to him.” So126 Jesus said to him, “Go and do127 the same.”
Jesus and Martha
38  Now as they went on their way, Jesus128 entered a certain village where a woman named Martha welcomed him as a guest.129 39  She130 had a sister named Mary, who sat131 at the Lord’s feet132 and listened to what he said. 40  But Martha was distracted133 with all the preparations she had to make,134 so135 she came up to him and said, “Lord, don’t you care136 that my sister has left me to do all the work137 alone? Tell138 her to help me.” 41  But the Lord139 answered her,140 “Martha, Martha,141 you are worried and troubled142 about many things, 42  but one thing143 is needed. Mary has chosen the best144 part; it will not be taken away from her.”
1 10:1 tn: Grk “And after these things.” Here δέ (de) has not been translated. 2 10:1 tc: There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people ( Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6. 3 10:1 tn: Or “city.” 4 10:2 tn: Here δέ (de) has not been translated. 5 10:2 sn: The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process. 6 10:2 tn: Grk “to thrust out.” 7 10:3 tn: Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). 8 10:3 sn: On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18. 9 10:3 sn: This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23. 10 10:4 sn: On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry. 11 10:4 tn: Traditionally, “a purse.” 12 10:4 tn: Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα). 13 10:4 tn: Or “no one along the way.” 14 10:5 tn: Here δέ (de) has not been translated. 15 10:5 tn: Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.” 16 10:5 sn: The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God. 17 10:6 tn: Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30. 18 10:6 sn: The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark. 19 10:7 tn: Here δέ (de) has not been translated. 20 10:7 tn: Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests). 21 10:7 sn: On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14. 22 10:8 tn: Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style. 23 10:8 tn: Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12. 24 10:8 tn: Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity. 25 10:9 tn: Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. sn: Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse). 26 10:9 tn: Grk “in it”; the referent (that town) has been specified in the translation for clarity. 27 10:9 sn: The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. 28 10:9 tn: Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23. 29 10:10 tn: Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” 30 10:10 tn: Or “city.” 31 10:10 tn: Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity. 32 10:10 sn: More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom. 33 10:10 tn: The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town. 34 10:11 tn: Or “city.” 35 10:11 sn: See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection. 36 10:11 tn: Here ὑμῖν (Jumin) has been translated as a dative of disadvantage. 37 10:11 tn: Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91). 38 10:12 sn: The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text. 39 10:12 tn: Or “city.” 40 10:13 sn: Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30. 41 10:13 tn: This introduces a second class (contrary to fact) condition in the Greek text. 42 10:13 tn: Or “powerful deeds.” 43 10:13 map: For location see . 45 10:15 sn: Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region. map: For location see . 46 10:15 tn: The interrogative particle introducing this question expects a negative reply. 47 10:15 sn: In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside ( Matt 11:23; Luke 16:23; Rev 20:13-14). 48 10:16 tn: Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56). 49 10:16 sn: Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him. 50 10:16 tn: The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section. 51 10:16 sn: The one who sent me refers to God. 52 10:17 tn: Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. 53 10:17 tc: See the tc note on the number “seventy-two” in Luke 10:1. 54 10:17 tn: Or “the demons obey”; see L&N 36.18. 55 10:17 tn: The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism. 56 10:18 tn: Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17. 57 10:18 tn: This is an imperfect tense verb. 58 10:18 tn: In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic. 59 10:18 tn: This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7). 60 10:19 tn: Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226. 61 10:19 sn: Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6. 62 10:19 tn: Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation. sn: The enemy is a reference to Satan (mentioned in v. 18). 63 10:19 tn: This is an emphatic double negative in the Greek text. 64 10:20 tn: Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.” 65 10:20 tn: The verb here is a present imperative, so the call is to an attitude of rejoicing. 66 10:20 tn: The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were. 67 10:21 tn: Grk “In that same hour” (L&N 67.1). 68 10:21 tn: Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 69 10:21 sn: Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy. 70 10:21 tn: Or “thank.” 71 10:21 sn: The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6. 72 10:21 tn: Or “that.” 73 10:21 sn: See 1 Cor 1:26-31. 74 10:21 tn: Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him. 75 10:22 sn: This verse has been noted for its conceptual similarity to teaching in John’s Gospel ( 10:15; 17:2). The authority of the Son and the Father are totally intertwined. 76 10:22 tn: Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty. 77 10:23 tn: Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 78 10:23 tn: Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 79 10:23 tn: Grk “turning to the disciples, he said.” The participle στραφείς (strafei”) has been translated as a finite verb due to requirements of contemporary English style. 80 10:23 tn: Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). 81 10:23 sn: This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30. 82 10:24 sn: This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2. 83 10:25 tn: Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). 84 10:25 tn: Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs). 85 10:25 tn: Grk “him”; the referent (Jesus) has been specified in the translation for clarity. 86 10:25 sn: The combination of inherit with eternal life asks, in effect, “What must I do to be saved?” 87 10:26 tn: Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. 88 10:27 tn: Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated. 89 10:27 tn: Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569). 90 10:27 sn: A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being. 91 10:27 tn: This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons. 92 10:28 tn: Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated. 93 10:28 sn: Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22. 94 10:29 tn: Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. 95 10:29 tn: Or “vindicate.” sn: The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself). 96 10:30 tn: Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.” 97 10:30 sn: The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid. 98 10:30 map: For location see . 100 10:30 tn: Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. 101 10:30 sn: That is, in a state between life and death; severely wounded. 102 10:31 sn: The phrase by chance adds an initial note of hope and fortune to the expectation in the story. 103 10:31 tn: Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did. 104 10:31 tn: Grk “him”; the referent (the injured man) has been specified in the translation for clarity. 105 10:31 sn: It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation. 106 10:31 sn: The text suggests that the priest went out of his way (on the other side) not to get too close to the scene. 107 10:32 tn: Here κατά (kata) has been translated “up to”; it could also be translated “upon.” 108 10:32 tn: The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on. 109 10:33 tn: Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan. 110 10:33 tn: This is at the beginning of the clause, in emphatic position in the Greek text. 111 10:33 tn: The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV). 112 10:33 tn: Grk “he”; the referent (the injured man) has been specified in the translation for clarity. 113 10:33 tn: “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood. sn: Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion. 114 10:34 tn: Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. 115 10:34 tn: The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style. 116 10:34 sn: The ancient practice of pouring oil was designed to comfort and clean the wounds ( Isa 1:6). 117 10:34 tn: Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation. 118 10:34 tn: It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed. 119 10:34 sn: His own animal refers to a riding animal, presumably a donkey, but not specified. 120 10:35 tn: Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style. 121 10:35 tn: Grk “two denarii.” sn: The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay. 122 10:35 tn: Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase. 123 10:36 sn: Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply. 124 10:37 tn: Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated. 125 10:37 sn: The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places. 126 10:37 tn: Here δέ (de) has been translated as “so” to indicate the concluding summary. 127 10:37 tn: This recalls the verb of the earlier reply in v. 28. 128 10:38 tn: Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 129 10:38 tc: Most mss have “into the house” (Ì3vid א C L Ξ 33 579 pc) or “into her house” (א1 A C2 D W Θ Ψ 070 Ë1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì45,75 B sa. tn: For the meaning “to welcome, to have as a guest” see L&N 34.53. 130 10:39 tn: Here καί (kai) has not been translated because of differences between Greek and English style. 131 10:39 tn: This reflexive makes it clear that Mary took the initiative in sitting by Jesus. 132 10:39 sn: The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35). 133 10:40 sn: The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account. 134 10:40 tn: Grk “with much serving.” 135 10:40 tn: Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction. 136 10:40 tn: The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary. 137 10:40 tn: Grk “has left me to serve alone.” 138 10:40 tn: The conjunction οὖν (oun, “then, therefore”) has not been translated here. 139 10:41 tc: Most mss (A B* C D W Θ Ψ Ë1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì3,[45],75 א B2 L 579 892 pc lat sa). 140 10:41 tn: Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.” 141 10:41 sn: The double vocative Martha, Martha communicates emotion. 142 10:41 tn: Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234). 143 10:42 tc: Or, with some mss (Ì3 [א] B C2 L 070vid Ë1 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì45,75 A C* W Θ Ψ Ë13 Ï lat sa). 144 10:42 tn: Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).
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